Bible:
Filter: String:

NT.filter - rwp Mary:


rwp@1Corinthians:7:35 @{For your own profit} (\pros to hum“n aut“n sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher“\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \hum“n aut“n\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal“\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal“\ is second aorist active subjunctive of \epiball“\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschˆmon\). Old adjective (\eu\, well, \schˆm“n\, shapely, comely, from \schˆma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kuri“i\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispast“s\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa“\, to draw around (Luke:10:40|).

rwp@1Corinthians:11:18 @{First of all} (\pr“ton men\). There is no antithesis (\deuteron de\, secondly, or \epeita de\, in the next place) expressed. This is the primary reason for Paul's condemnation and the only one given. {When ye come together in the church} (\sunerchomen“n hˆm“n en ekklˆsiƒi\). Genitive absolute. Here \ekklˆsia\ has the literal meaning of assembly. {Divisions} (\schismata\). Accusative of general reference with the infinitive \huparchein\ in indirect discourse. Old word for cleft, rent, from \schiz“\. Example in papyri for splinter of wood. See on strkjv@1:10|. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord's Supper. {Partly} (\meros ti\). Accusative of extent (to some part) like \panta\ in strkjv@10:33|. He could have said \ek merous\ as in strkjv@13:9|. The rumours of strife were so constant (I keep on hearing, \akou“\).

rwp@1Corinthians:15:5 @{And that he appeared to Cephas} (\kai hoti “phthˆ Kˆphƒi\). First aorist passive indicative of the defective verb \hora“\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephaner“thˆ\ (John:21:14|) from \phanero“\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\pr“tos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pant“n\). {To the twelve} (\tois d“deka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).

rwp@1John:3:10 @{In this} (\en tout“i\). As already shown. A life of sin is proof that one is a child of the devil and not of God. This is the line of cleavage that is obvious to all. See strkjv@John:8:33-39| for the claim of the Pharisees to be the children of Abraham, whereas their conduct showed them to be children of the devil. This is not a popular note with an age that wishes to remove all distinctions between Christians and the world. {Doeth not righteousness} (\ho mˆ poi“n dikaiosunˆn\). Habit (linear present participle) again of not doing righteousness, as in verse 7| of doing it. Cf. \poiei\ and \mˆ poi“n\ (doing and not doing) in strkjv@Matthew:7:24,26|. {Neither} (\kai\). Literally, "and," but with the ellipsis of \ouk estin ek tou theou\ (is not of God). The addition here of this one item about not loving (\mˆ agap“n\) one's brother is like Paul's summary in strkjv@Romans:13:9|, a striking illustration of the general principle just laid down and in accord with strkjv@2:9-11|.

rwp@1John:3:23 @{His commandment} (\hˆ entolˆ autou\). {That} (\hina\). Subfinal use of \hina\ in apposition with \entolˆ\ (commandment) and explanatory of it, as in strkjv@John:15:12| (\entolˆ hina\). See Christ's summary of the commandments (Mark:12:28-31; strkjv@Matthew:22:34-40|). Songs:these two points here (1) {We should believe} (\pisteus“men\, first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive \pisteu“men\) either in a crisis (aorist) or the continuous tenor (present) of our lives. The "name" of Jesus Christ here stands for all that he is, "a compressed creed " (Westcott) as in strkjv@1:3|. Note dative \onomati\ here with \pisteu“\ as in strkjv@5:10|, though \eis onoma\ (on the name) in strkjv@5:13; strkjv@John:1:12; strkjv@2:23; strkjv@3:18|. But (2) we should love one another" (\agap“men allˆlous\), as he has already urged (2:7f.; strkjv@3:11|) and as he will repeat (4:7,11f.; strkjv@2John:1:5|) as Jesus (even as he gave us commandment, that is Christ) had previously done (John:13:34; strkjv@15:12,17|). There are frequent points of contact between this Epistle and the words of Jesus in strkjv@John:13-17|.

rwp@1Peter:2:6 @{It is contained} (\periechei\). Present active (here intransitive, to contain, only N.T. example) of \periech“\, old verb, to surround, transitive in strkjv@Luke:5:9| to seize (only other N.T. example). The formula with \periechei\ is in Josephus (_Ant_. XI. 7). This Scripture (\en graphˆi\) is strkjv@Isaiah:28:16| with some changes. Peter had in verse 4| already quoted \eklekton\ and \entimon\. Now note \akrog“niaion\ (a chief corner stone), a word apparently invented by Isaiah (from \akros\, highest, and \g“niaios\, Attic word for corner stone). Paul in strkjv@Ephesians:2:20| uses the same word, making Christ the chief corner stone (the only other N.T. example). In Isaiah the metaphor is rather a foundation stone. Peter and Paul make it "the primary foundation stone at the structure" (W. W. Lloyd). {On him} (\ep' aut“i\). That is, "on it" (this corner stone, that is, Christ). {Shall not be put to shame} (\ou mˆ kataischunthˆi\). Strong negatives \ou mˆ\ with first aorist passive subjunctive of \kataischun“\, old verb, to put to shame (Romans:5:5|).

rwp@1Peter:3:5 @{Adorned themselves} (\ekosmoun heautas\). Imperfect active of customary action, "used to adorn themselves." \Kosme“\ is old verb from \kosmos\ in the sense in verse 3|. See strkjv@Hebrews:11:11,35| for like tribute to holy women of the O.T. The participle \hupotassomenai\ repeats verse 1|.

rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\tˆi ekklˆsiƒi Thessalonike“n\). The dative case in address. Note absence of the article with \Thessalonike“n\ because a proper name and so definite without it. This is the common use of \ekklˆsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en the“i patri kai kuri“i Jˆsou Christ“i\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \the“i patri\ and \kuri“i Jˆsou Christ“i\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\s“tˆra Iˆsoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri“\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirˆnˆ\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair“\, rejoice) from which \charizomai\ comes. {Peace} (\eirˆnˆ\) is more than the Hebrew _shal“m_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.

rwp@1Thessalonians:5:3 @{When they are saying} (\hotan leg“sin\). Present active subjunctive picturing these false prophets of {peace and safety} like strkjv@Ezekiel:13:10| (Peace, and there is no peace). \Asphaleia\ only in N.T. in strkjv@Luke:1:4| (which see); strkjv@Acts:5:23| and here. {Sudden destruction} (\aiphnidios olethros\). \Olethros\ old word from \ollumi\, to destroy. See also strkjv@2Thessalonians:1:9|. \Aiphnidios\, old adjective akin to \aphn“\ and in N.T. only here and strkjv@Luke:21:34| where Westcott and Hort spell it \ephnidios\. {Cometh upon them} (\autois epistatai\). Unaspirated form instead of the usual \ephistatai\ (present middle indicative) from \ephistˆmi\ perhaps due to confusion with \epistamai\. {As travail upon a woman with child} (\h“sper hˆ “din tˆi en gastri echousˆi\). Earlier form \“dis\ for birth-pang used also by Jesus (Mark:13:8; strkjv@Matthew:24:8|). Technical phrase for pregnancy, {to the one who has it in belly} (cf. strkjv@Matthew:1:18| of Mary). {They shall in no wise escape} (\ou mˆ ekphug“sin\). Strong negative like that in strkjv@4:15| \ou mˆ\ (double negative) and the second aorist active subjunctive.

rwp@1Thessalonians:5:26 @{With a holy kiss} (\en philˆmati hagi“i\). With a kiss that is holy (Milligan) a token of friendship and brotherly love (1Corinthians:16:20; strkjv@2Corinthians:13:12; strkjv@Romans:16:16|). In strkjv@1Peter:5:14| it is "with a kiss of love." This was the customary salutation for rabbis.

rwp@1Thessalonians:5:28 @{The grace} (\hˆ charis\). Paul prefers this noble word to the customary \err“sthe\ (Farewell, Be strong). See strkjv@2Thessalonians:3:18| for identical close save added \pant“n\ (all). A bit shorter form in strkjv@1Corinthians:16:23; strkjv@Romans:16:20| and still shorter in strkjv@Colossians:4:18; strkjv@1Timothy:6:21; strkjv@Titus:3:15; strkjv@2Timothy:4:22|. The full Trinitarian benediction we find in strkjv@2Corinthians:13:13|.

rwp@1Timothy:5:4 @{Grandchildren} (\ekgona\). Old word from \ekginomai\, here only in N.T. {Let them learn} (\manthanet“san\). The children and grandchildren of a widow. Present active imperative third person plural of \manthan“\. "Let them keep on learning." {First} (\pr“ton\). Adverb, first before anything else. No "corban" business here. No acts of "piety" toward God will make up for impiety towards parents. {To shew piety} (\eusebein\). Present active infinitive with \manthanet“san\ and old verb, in N.T. only here and strkjv@Acts:17:23|. From \eusebˆs\ (\eu, sebomai\), pious, dutiful. {Their own family} (\ton idion oikon\). "Their own household." Filial piety is primary unless parents interfere with duty to Christ (Luke:14:26|). {To requite} (\amoibas apodidonai\). Present active infinitive of \apodid“mi\, to give back, old and common verb (Romans:2:6|), to keep on giving back. \Amoibas\ (from \ameibomai\, to requite like for like) is old and common word, but here only in N.T. {Their parents} (\tois progonois\). Dative case of old and common word \progonos\ (from \proginomai\, to come before), "ancestor." In N.T. only here and strkjv@2Timothy:1:3|. See strkjv@2:3| for "acceptable" (\apodekton\).

rwp@2Corinthians:6:4 @{But in everything commending ourselves} (\all' en panti sunistanontes heautous\). Paul gives a marvellous summary of his argument about the dignity and glory of ministers of Christ as {ministers of God} (\h“s theou diakonoi\) under three aspects, the first with {in} (\en\) verses 3-7a|, the second with {by} (\dia\) verses 7b,8|, the third with {as} (\h“s\) verses 9-10|. The negative view with \en\ we have in verse 3|, then the positive in verses 4-7a|. Each word carries a story that can be filled in from Paul's own life as a preacher with an echo in that of us all. {In distresses} (\en stenoch“riais\). In tight places (12:10|). Late word from \stenoch“re“\ (see on strkjv@4:8|).

rwp@Info_Acts @ LUKE THE AUTHOR It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes (_The Acts of the Apostles_, English Translation by Rev. J. R. Wilkinson, 1909; _The Date of the Acts and the Synoptic Gospels_, English Translation by Rev. J. R. Wilkinson, 1911). Ramsay's view may be found in Chapter I of _St. Paul the Traveller and the Roman Citizen_, Chapter XII of _Pauline and Other Studies_. A good summary of the matter appears in Part V of _The Synoptic Gospels and the Book of Acts_ by Dr. D. A. Hayes, in Robertson's _Luke the Historian in the Light of Research_, and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of _The Acts of the Apostles_, Vol. II of _The Beginnings of Christianity_, edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: _The Case for the Tradition_ by C. W. Emmet, _The Case against the Tradition_ by H. Windisch. _The Internal Evidence of Acts_ is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys _The Tradition_ (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, _The Making of Luke--Acts_ (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a _Tendenz_ writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

rwp@Acts:1:8 @{Power} (\dunamin\). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (\dunamin\), to enable them (from \dunamai\, to be able), to grapple with the spread of the gospel in the world. {When the Holy Ghost is come upon you} (\epelthontos tou hagiou pneumatos eph' humas\). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (\lˆmpsesthe\). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5|. {My witnesses} (\mou martures\). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word \martures\. In strkjv@Luke:24:48| Jesus calls the disciples "witnesses to these things" (\martures tout“n\, objective genitive). In strkjv@Acts:1:22| an apostle has to be a "witness to the Resurrection" of Christ and in strkjv@10:39| to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (\he“s eschatou tˆs gˆs\). Once they had been commanded to avoid Samaria (Matthew:10:5|), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew:28:19; strkjv@Mark:16:15|). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, \eschatou\) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).

rwp@Acts:1:13 @{Into the upper chamber} (\eis to huper“ion\). The upstairs or upper room (\huper\ is upper or over, the adjective \huper“ios\), the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer (Acts:9:37,39|), sometimes a large third story room suitable for gatherings (Acts:20:9|). It is possible, even probable, that this is the "large upper room" (\an“geon mega\) of strkjv@Mark:14:15; strkjv@Luke:22:12|. The Vulgate has _coenaculum_ for both words. The word is used in the N.T. only in Acts. It was in a private house as in strkjv@Luke:22:11| and not in the temple as strkjv@Luke:24:53| might imply, "continually" (\dia pantos\) these words probably meaning on proper occasions. {They were abiding} (\ˆsan katamenontes\). Periphrastic imperfect active. Perfective use of \kata\, to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Acts:12:12|). Here alone in the N.T., though old compound. Some MSS. here read \paramenontes\. This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. {Simon the Zealot} (\Simon ho Zˆl“tˆs\). Called Simon the Cananaean (\ho Cananaios\) in strkjv@Matthew:10:4, strkjv@Mark:3:18|, but Zealot in strkjv@Luke:6:16| as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles. {Judas the son of James} (\Joudas Iak“bou\). Literally, Judas of James, whether son or brother (cf. strkjv@Jude:1:1|) we do not really know. "Of James" is added to distinguish him from Judas Iscariot (John:14:22|). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.

rwp@Acts:1:14 @{With one accord} (\homothumadon\). Old adverb in \-don\ from adjective \homothumos\ and that from \homos\, same, and \thumos\, mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save strkjv@Romans:15:6|. See strkjv@Matthew:18:19|. {Continued} (\ˆsan proskarterountes\). Periphrastic imperfect active of \proskartere“\, old verb from \pros\ (perfective use) and \kartere“\ from \karteros\, strong, steadfast, like the English "carry on." Already in strkjv@Mark:3:9| which see and several times in Acts and Paul's Epistles. They "stuck to" the praying (\tˆi proseuchˆi\, note article) for the promise of the Father till the answer came. {With the women} (\sun gunaixin\). Associative instrumental case plural of \gunˆ\ after \sun\. As one would expect when praying was the chief work on hand. More women certainly included than in strkjv@Luke:8:2; strkjv@Mark:15:40f.; strkjv@Matthew:27:55f.; strkjv@Luke:23:49; strkjv@Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55f.; strkjv@Mark:16:1; strkjv@Matthew:28:1; strkjv@Luke:24:1f.; strkjv@John:20:1, 11-18; strkjv@Matthew:28:9f|. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here "and children." {And Mary the mother of Jesus} (\kai Mariam tˆi mˆtri tou Iˆsou\). A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel's promise and the prophecy of Simeon. It was a blessed time for Mary. {With his brethren} (\sun tois adelphois autou\). With his brothers, it should be translated. They had once disbelieved in him (John:7:5|). Jesus had appeared to James (1Corinthians:15:7|) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.

rwp@Acts:9:27 @{Took him} (\epilabomenos\). Second aorist middle (indirect) participle of \epilamban“\, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts:4:36; strkjv@11:22|) to win the favour of the apostles, Peter in particular (Galatians:1:19|) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. {To the apostles} (\pros tous apostolous\). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. Songs:Barnabas introduced Saul to Peter and vouched for his story, declared it fully (\diˆgˆsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\) as the vital thing and Christ's message to Saul (\elalˆsen aut“i\) and Saul's bold preaching (\ˆparrˆsiasato\, first aorist middle indicative of \parrˆsiaz“\ from \pan--rˆsia\ telling it all as in strkjv@Acts:2:29|). Peter was convinced and Saul was his guest for two weeks (Galatians:1:18|) with delightful fellowship (\historˆsai\). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians:1:1f.|). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Acts:12:12|) who was a cousin of Barnabas (Colossians:4:10|). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.

rwp@Acts:10:4 @{Lord} (\kurie\). Cornelius recognizes the angel of God (verse 3|) as God's messenger. {Are gone up} (\anebˆsan\). Timeless second aorist active indicative of \anabain“\. Gone up like the smoke of incense in sacrifices. {For a memorial} (\eis mnˆmosunon\). Old word from \mnˆm“n\. The only other instance in the N.T. is by Jesus about the act of Mary of Bethany (Matthew:26:13; strkjv@Mark:14:9|). His prayers and his alms proved his sincerity and won the ear of God.

rwp@Acts:10:38 @{Jesus of Nazareth} (\Iˆsoun ton apo Nazareth\). Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by \prolepsis\, Jesus being expressed for emphasis before the verb "anointed" and the pronoun repeated pleonastically after it. "Jesus transfers the mind from the gospel-history to the personal subject of it" (Hackett). {God anointed him} (\echrisen, auton, ho theos\). First aorist active of the verb \chri“\, to anoint, from which the verbal \Christos\ is formed (Acts:2:36|). The precise event referred to by Peter could be the Incarnation (Luke:1:35f.|), the Baptism (Luke:3:22|), the Ministry at Nazareth (Luke:4:14|). Why not to the life and work of Jesus as a whole? {Went about doing good} (\diˆlthen euerget“n\). Beautiful description of Jesus. Summary (constative) aorist active of \dierehomai\, to go through (\dia\) or from place to place. The present active participle \euerget“n\ is from the old verb \euergete“\ (\eu\, well, \ergon\, work) and occurs only here in the N.T. The substantive \euergetˆs\ (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in strkjv@Luke:22:25| the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). {And healing} (\kai i“menos\). And in particular healing. Luke does not exclude other diseases (cf. strkjv@Luke:13:11,16|), but he lays special emphasis on demoniacal possession (cf. strkjv@Mark:1:23|). {That were oppressed} (\tous katadunasteuomenous\). Present passive articular participle of \katadunasteu“\. A late verb in LXX and papyri. In the N.T. only here and strkjv@James:2:6| (best MSS.). One of the compounds of \kata\ made transitive. The reality of the devil (the slanderer, \diabolos\) is recognized by Peter. {For God was with him} (\hoti ho theos ˆn met' autou\). Surely this reason does not reveal "a low Christology" as some charge. Peter had used the same language in strkjv@Acts:7:9| and earlier in strkjv@Luke:1:28,66| as Nicodemus does in strkjv@John:3:2|.

rwp@Acts:11:4 @{Began} (\arxamenos\). Not pleonastic here, but graphically showing how Peter began at the beginning and gave the full story of God's dealings with him in Joppa and Caesarea. {Expounded} (\exetitheto\). Imperfect middle of \ektithˆmi\, to set forth, old verb, but in the N.T. only in Acts (7:21; strkjv@11:4; strkjv@18:26; strkjv@28:23|), a deliberate and detailed narrative "in order" (\kathexˆs\). Old word for in succession. In the N.T. only in strkjv@Luke:1:2; strkjv@8:1; strkjv@Acts:3:24; strkjv@11:14; strkjv@18:23|. Luke evidently considered this defence of Peter important and he preserves the marks of authenticity. It came originally from Peter himself (verses 5,6,15,16|). "The case of Cornelius was a test case of primary importance" (Page), "the first great difficulty of the early Church." Part of the story Luke gives three times (10:3-6,30-32; strkjv@11:13f.|). See the discussion chapter 10 for details given here.

rwp@Acts:12:12 @{When he had considered} (\sunid“n\). Second aorist active participle of \suneidon\ (for the defective verb \sunora“\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidˆsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tˆn oikian tˆs Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\ˆsan sunˆthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz“\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz“\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?

rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas tˆi cheiri\). First aorist active participle of \katasei“\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigƒin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\diˆgˆsato\). First aorist middle of \diˆgeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iak“b“i kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).

rwp@Acts:13:48 @{As the Gentiles heard this they were glad} (\akouonta ta ethnˆ echairon\). Present active participle of \akou“\ and imperfect active of \chair“\, linear action descriptive of the joy of the Gentiles. {Glorified the word of God} (\edoxazon ton logon tou theou\). Imperfect active again. The joy of the Gentiles increased the fury of the Jews. "The synagogue became a scene of excitement which must have been something like the original speaking with tongues" (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether strkjv@Galatians:4:13| describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. {As many as were ordained to eternal life} (\hosoi ˆsan tetagmenoi eis z“ˆn ai“nion\). Periphrastic past perfect passive indicative of \tass“\, a military term to place in orderly arrangement. The word "ordain" is not the best translation here. "Appointed," as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God's side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an _absolutum decretum_ of personal salvation. Paul had shown that God's plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away. {Believed} (\episteusan\). Summary or constative first aorist active indicative of \pisteu“\. The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean "those who believe were appointed." It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God's grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.

rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo tˆs Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmˆthˆte t“i ethei M“use“s, ou dunasthe s“thˆnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn“\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\t“i ethei\) is customary. "Saved" (\s“thˆnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.

rwp@Acts:21:3 @{When we had come in sight of Cyprus} (\anaphanantes tˆn Kupron\). First aorist active participle of \anaphain“\ (Doric form \-phanƒntes\ rather than the Attic \-phˆnantes\), old verb to make appear, bring to light, to manifest. Having made Cyprus visible or rise up out of the sea. Nautical terms. In the N.T. only here and strkjv@Luke:19:11| which see. {On the left hand} (\eu“numon\). Compound feminine adjective like masculine. They sailed south of Cyprus. {We sailed} (\epleomen\). Imperfect active of common verb \ple“\, kept on sailing till we came to Syria. {Landed at Tyre} (\katˆlthomen eis Turon\). Came down to Tyre. Then a free city of Syria in honour of its former greatness (cf. the long siege by Alexander the Great). {There} (\ekeise\). Thither, literally. Only one other instance in N.T., strkjv@22:5| which may be pertinent = \ekei\ (there). {Was to unlade} (\ˆn apophortizomenon\). Periphrastic imperfect middle of \apophortiz“\, late verb from \apo\ and \phortos\, load, but here only in the N.T. Literally, "For thither the boat was unloading her cargo," a sort of "customary" or "progressive" imperfect (Robertson, _Grammar_, p. 884). {Burden} (\gomon\). Cargo, old word, from \gem“\, to be full. Only here and strkjv@Revelation:18:11f.| in N.T. Probably a grain or fruit ship. It took seven days here to unload and reload.

rwp@Acts:21:9 @{Virgins which did prophesy} (\parthenoi prophˆteusai\). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. strkjv@19:6|) and was put by Paul above the other gifts like tongues (1Corinthians:14:1-33|). The prophecy of Joel (2:28f.|) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts:2:17|). Paul in strkjv@1Corinthians:11:5| gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in strkjv@1Corinthians:14:34-40; strkjv@1Timothy:2:8-15| which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke:2:36|) besides the inspired hymns of Elizabeth (Luke:1:42-45|) and of Mary (Luke:1:46-55|). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke:8:1-3|, for instance) before this incident.

rwp@Acts:21:19 @{He rehearsed} (\exˆgeito\). Imperfect middle of \exˆgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exˆgeito\ as Demosthenes does (1265), though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\h“n\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \tout“n\. {God had wrought} (\epoiˆsen ho theos\). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17|). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.

rwp@Acts:24:5 @{For we have found} (\heurontes gar\). Second aorist active participle of \heurisk“\, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). {A pestilent fellow} (\loimon\). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and strkjv@Luke:21:11| (\loimoi kai limoi\, pestilences and famines) which see. Latin _pestis_. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. {A mover of insurrections} (\kinounta staseis\). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). {Throughout the world} (\kata tˆn oikoumenˆn\). The Roman inhabited earth (\gˆn\) as in strkjv@17:6|. {A ringleader of the sect of the Nazarenes} (\pr“tostatˆn tˆs t“n Naz“rai“n hairese“s\). \Pr“tostatˆs\ is an old word in common use from \pr“tos\ and \histˆmi\, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" (\hairesis\) see on ¯5:17|. \Naz“raioi\ here only in the plural in the N.T., elsewhere of Jesus (Matthew:2:23; strkjv@26:71; strkjv@Luke:18:37; strkjv@John:18:5,7; strkjv@19:19; strkjv@Acts:2:22; strkjv@3:6; strkjv@4:10; strkjv@6:14; strkjv@22:8; strkjv@26:9|). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

rwp@Colossians:2:15 @{Having put off from himself} (\apekdusamenos\). Only here and strkjv@3:9| and one MS. of Josephus (\apekdus\). Both \apodu“\ and \ekdu“\ occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by \apekdusamenos\? What is meant by "the principalities and the powers" (\tas archas kai tas exousias\)? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean "despoil" (American Standard Version) rather than "having put off from himself." In the Cross of Christ God showed his power openly without aid or help of angels. {He made a show of them} (\edeigmatisen\). First aorist active indicative of \deigmatiz“\, late and rare verb from \deigma\ (Jude:1:7|), an example, and so to make an example of. Frequent in the papyri though later than \paradeigmatiz“\ and in N.T. only here and strkjv@Matthew:1:19| of Joseph's conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by "openly" (\en parrˆsiƒi\). {Triumphing over them on it} (\thriambeusas autous en aut“i\). On the Cross the triumph was won. This late, though common verb in _Koin‚_ writers (\ekthriambeu“\ in the papyri) occurs only twice in the N.T., once "to lead in triumph" (2Corinthians:2:14|), here to celebrate a triumph (the usual sense). It is derived from \thriambos\, a hymn sung in festal procession and is kin to the Latin _triumphus_ (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (\autous\, masculine regarded as personal agencies). Lightfoot adds, applying \thriambeusas\ to Christ: "The convict's gibbet is the victor's car." It is possible, of course, to take \aut“i\ as referring to \cheirographon\ (bond) or even to Christ.

rwp@Colossians:3:7 @{Walked aforetime} (\periepatˆsate pote\). First aorist (constative) indicative referring to their previous pagan state. {When ye lived} (\hote ezˆte\). Imperfect active indicative of \za“\, to live, "ye used to live" (customary action). Sharp distinction in the tenses.

rwp@Ephesians:1:4 @{Even as he chose us in him} (\kath“s exelexato hˆmƒs en aut“i\). First aorist middle indicative of \ekleg“\, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ. {Before the foundation of the world} (\pro katabolˆs kosmou\). Old word from \kataball“\, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with \pro\ in the Prayer of Jesus (John:17:24|) of love of the Father toward the Son. It occurs also in strkjv@1Peter:1:20|. Elsewhere we have \apo\ (from) used with it (Matthew:25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|). But Paul uses neither phrase elsewhere, though he has \apo t“n ai“n“n\ (from the ages) in strkjv@Ephesians:3:9|. Here in strkjv@Ephesians:1:3-14|. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race. {That we should be} (\einai hˆmƒs\). Infinitive of purpose with the accusative of general reference (\hˆmƒs\). See strkjv@Colossians:1:22| for the same two adjectives and also \katen“pion autou\.

rwp@Ephesians:1:17 @{The Father of glory} (\ho patˆr tˆs doxˆs\). The God characterized by glory (the Shekinah, strkjv@Hebrews:9:5|) as in strkjv@Acts:7:2; strkjv@1Corinthians:2:8; strkjv@2Corinthians:1:3; strkjv@James:2:1|. {That--may give} (\hina--d“iˆ\). In strkjv@Colossians:1:9| \hina\ is preceded by \aitoumenoi\, but here the sub-final use depends on the general idea asking in the sentence. The form \d“iˆ\ is a late _Koin‚_ optative (second aorist active) for the usual \doiˆ\. It occurs also in strkjv@2Thessalonians:3:16; strkjv@Romans:15:5; strkjv@2Timothy:1:16,18| in the text of Westcott and Hort. Here B 63 read \d“i\ (like strkjv@John:15:16|) second aorist active subjunctive, the form naturally looked for after a primary tense (\pauomai\). This use of the volitive optative with \hina\ after a primary tense is rare, but not unknown in ancient Greek. {A spirit of wisdom and revelation} (\pneuma sophias kai apokalupse“s\). The Revised Version does not refer this use of \pneuma\ to the Holy Spirit (cf. strkjv@Galatians:6:1; strkjv@Romans:8:15|), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. {In the knowledge of him} (\en epign“sei autou\). In the full knowledge of Christ as in Colossians.

rwp@Ephesians:2:20 @{Being built upon} (\epoikodomˆthentes\). First aorist passive participle of \epoikodome“\, for which double compound verb see strkjv@1Corinthians:3:10; Co; strkjv@2:17|. {The foundation} (\epi t“i themeli“i\). Repetition of \epi\ with the locative case. See strkjv@1Corinthians:3:11| for this word. {Of the apostles and prophets} (\ton apostol“n kai prophˆt“n\). Genitive of apposition with \themeli“i\, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Peter:3:2|). Paul repeats this language in strkjv@3:5|. {Christ Jesus himself being the chief corner stone} (\ont“s akrog“nianiou autou Christou Iˆsou\). Genitive absolute. The compound \akrog“niaios\ occurs only in the LXX (first in strkjv@Isaiah:28:16|) and in the N.T. (here, strkjv@1Peter:2:6|). \Lithos\ (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew:21:42|), \eis kephalˆn g“nias\. "The \akrog“niaios\ here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).

rwp@Galatians:1:3 @{Grace to you and peace} (\charis humin kai eirˆnˆ\). As in I Thess., II Thess., I Cor., II Cor. (already written) and in all the later Epistles save that in I and II Timothy "mercy" is added. But this customary salutation (see on ¯1Thessalonians:1:1|) is not a perfunctory thing with Paul. He uses it here even when he has so much fault to find just as he did in I and II Corinthians.

rwp@Galatians:1:13 @{My manner of life} (\tˆn emˆn anastrophˆn\). Late word in this sense from Polybius on from \anastrephomai\. In the older writers it meant literally "return" or "turning back." See strkjv@1Peter:1:15|. It is absent in this sense in the papyri though the verb is common. {In the Jews' religion} (\en t“i Ioudaism“i\). "In Judaism." The word in N.T. only here and next verse, already in II Macc. strkjv@2:21; strkjv@8:1; strkjv@14:38; IV Macc. strkjv@4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. Songs:later Justin Martyr (386 D) will use \Christianismos\ for Christianity. Both words are made from verbs in \-iz“\. {Beyond measure} (\kath' huperbolˆn\). "According to excess" (throwing beyond, \huperbolˆ\). {I persecuted} (\edi“kon\). Imperfect active, "I used to persecute" (see strkjv@Acts:7-9| for the facts). {Made havock of it} (\eporthoun autˆn\). Customary action again, imperfect of old verb \porthe“\, to lay waste, to sack. In N.T. only here, verse 23|, and strkjv@Acts:9:31| (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind.

rwp@Hebrews:1:6 @{And when he again bringeth in} (\hotan de palin eisagagˆi\). Indefinite temporal clause with \hotan\ and second aorist active subjunctive of \eisag“\. If \palin\ is taken with \eisagagˆi\, the reference is to the Second Coming as in strkjv@9:28|. If \palin\ merely introduces another quotation (Psalms:97:7|) parallel to \kai palin\ in verse 5|, the reference is to the incarnation when the angels did worship the Child Jesus (Luke:2:13f.|). There is no way to decide certainly about it. {The first-born} (\ton pr“totokon\). See strkjv@Psalms:89:28|. For this compound adjective applied to Christ in relation to the universe see strkjv@Colossians:1:15|, to other men, strkjv@Romans:8:29; strkjv@Colossians:1:18|, to the other children of Mary, strkjv@Luke:2:7|; here it is used absolutely. {The world} (\tˆn oikoumenˆn\). "The inhabited earth." See strkjv@Acts:17:6|. {Let worship} (\proskunˆsat“san\). Imperative first aorist active third plural of \proskune“\, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of strkjv@Deuteronomy:32:43|, but is not in the Hebrew, though most of the LXX MSS. (except F) have \huioi theou\, but the substance does occur also in strkjv@Psalms:97:7| with \hoi aggeloi autou\.

rwp@Hebrews:8:1 @{In the things which we are saying} (\epi tois legomenois\). Locative case of the articular present passive participle of \leg“\ after \epi\ as in strkjv@Luke:5:5; strkjv@Hebrews:11:4|, "in the matter of the things being discussed." {The chief point} (\kephalaion\). Neuter singular of the adjective \kephalaios\ (from \kephalˆ\, head), belonging to the head. Vulgate _capitulum_, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts:22:28|) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's _Vocabulary_). {Such an high priest} (\toiouton archierea\). As the one described in chapters strkjv@4:16-7:28| and in particular strkjv@7:26| (\toioutos\) strkjv@7:27,28|. But the discussion of the priestly work of Jesus continues through strkjv@12:3|. \Toioutos\ is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6|). He is himself a better priest than Aaron (\toioutos\ in strkjv@8:1| such as shown in strkjv@4:16-7:28|); he works in a better sanctuary (8:2,5|); he offers a better sacrifice (8:3f.|); he is mediator of a better covenant (8:6|); his work rests on better promises (8:6|); hence he has obtained a better ministry as a whole (8:6|). In this resum‚ (\kephelaion\) the author gives the pith (\kephalaion\) of his argument, curiously enough with both senses of \kephalaion\ (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, strkjv@8:7-13|. (2) The better sanctuary, strkjv@9:1-12|. (3) The better sacrifice, strkjv@9:13-10:18|. (4) The better promises, strkjv@10:19-12:3|. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28|). {Sat down} (\ekathisen\). Repetition of strkjv@1:3| with \tou thronou\ (the throne) added. This phrase prepares the way for the next point.

rwp@Hebrews:9:6 @{These things having been thus prepared} (\tout“n hout“s kateskeuasmen“n\). Genitive absolute with the perfect passive participle of \kataskeuaz“\ for which verb see verse 2|. A mere summary has been made of the furniture. {Go in} (\eisiasin\). Present active indicative of \eiseimi\, to go in, old verb, in N.T. only here, strkjv@Acts:3:3; strkjv@21:18,26|. {Accomplishing} (\epitelountes\). Present active participle of \epitele“\ for which see strkjv@8:5|.

rwp@Hebrews:11:3 @{By faith} (\pistei\). Instrumental case of \pistis\ which he now illustrates in a marvellous way. Each example as far as verse 31| is formally and with rhetorical skill introduced by \pistei\. After that only a summary is given. {We understand} (\nooumen\). Present active indicative of \noe“\, old verb (from \nous\, intellect) as in strkjv@Matthew:15:17; strkjv@Romans:1:20|. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God's presence and believe like a little child. {The worlds} (\tous ai“nas\). "The ages" as in strkjv@1:2| (cf. Einstein's fourth dimension, time). Accusative case of general reference. {Have been framed} (\katˆrtisthai\). Perfect passive infinitive of \katartiz“\, to mend, to equip, to perfect (Luke:6:40|), in indirect discourse after \nooumen\. {Songs:that} (\eis to\). As a rule \eis to\ with the infinitive is final, but sometimes as here it expresses result as in strkjv@Romans:12:3| (Robertson, _Grammar_, p. 1003). {Hath been made} (\gegonenai\). Perfect active infinitive of \ginomai\. {What is seen} (\to blepomenon\). Present passive articular participle (accusative case of general reference) of \blep“\. {Of things which do appear} (\ek phainomen“n\). Ablative case with \ek\ (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do.

rwp@Hebrews:12:9 @{Furthermore} (\eita\). The next step in the argument (Mark:4:17|). {We had} (\eichomen\). Imperfect indicative of customary action, "we used to have." {To chasten us} (\paideutas\). Predicate accusative after \eichomen\, "as chasteners." Old word from \paideu“\, as agent (\-tˆs\). Only once in LXX (Hosea:5:2|) and twice in N.T. (here and strkjv@Romans:2:20|). {We gave them reverence} (\enetrepometha\). Imperfect middle of old word \entrep“\, to turn in or at. Here "we turned ourselves to" as in strkjv@Matthew:21:37|, habitual attitude of reverence. {Shall we be in subjection} (\hupotagˆsometha\). Second future passive of \hupotass“\. There is no \de\ here to correspond to \men\ in the first part of the verse. {Unto the father of spirits} (\t“i patri t“n pneumat“n\). Rather, "Unto the Father of our spirits" (note article \ton\). As God is.

rwp@Info_James @ THE STYLE James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James "a veritable Epistle of straw." Luther imagined that James contradicted Paul's teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones (_New Testament in the Twentieth Century_, p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate _Koin‚_ Greek of a cultivated Jew (the literary _Koin‚_, not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick (_James the Lord's Brother_, p. 298) holds that he "had a wide knowledge of Classical Greek." This does not follow, though he does use the manner "of the Hellenistic diatribe" (Ropes, _Int. and Crit. Comm_., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (James:2:18f.; strkjv@5:13f.|) as is the presence of paradox (James:1:2,10; strkjv@2:5|; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master's use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the LXX, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). "The style is especially remarkable for constant hidden allusions to our Lord's sayings, such as we find in the first three Gospels" (Hort).

rwp@James:5:5 @{Ye have lived delicately} (\etruphˆsate\). First aorist (constative, summary) active indicative of \trupha“\, old verb from \truphˆ\ (luxurious living as in strkjv@Luke:7:25|, from \thrupt“\, to break down, to enervate), to lead a soft life, only here in N.T. {Taken your pleasure} (\espatalˆsate\). First aorist (constative) active indicative of \spatala“\, late and rare verb to live voluptuously or wantonly (from \spatalˆ\, riotous living, wantonness, once as bracelet), in N.T. only here and strkjv@1Timothy:5:6|. {Ye have nourished} (\ethrepsate\). First aorist (constative) active indicative of \treph“\, old verb, to feed, to fatten (Matthew:6:26|). They are fattening themselves like sheep or oxen all unconscious of "the day of slaughter" (\en hˆmerƒi sphagˆs\, definite without the article) ahead of them. For this use of \sphagˆs\ see strkjv@Romans:8:36| (\probata sphagˆs\, sheep for the slaughter, \sphagˆ\ from \sphaz“\, to slay), consummate sarcasm on the folly of sinful rich people.

rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).

rwp@John:1:38 @{Turned} (\strapheis\). Second aorist passive participle of \streph“\, vividly picturing the sudden act of Jesus on hearing their steps behind him. {Beheld} (\theasamenos\). First aorist middle participle of \theaomai\ (verse 32|). Both participles here express antecedent action to \legei\ (saith). {Following} (\akolothountas\). Present active participle of \akolouthe“\ (verse 37|). It was Christ's first experience of this kind and the two came from the Baptist to Jesus. {What seek ye?} (\Ti zˆteite;\). Not "whom" (\tina\ strkjv@18:4; strkjv@20:15|), but "what purpose have you." The first words of Jesus preserved in this Gospel. See strkjv@Luke:2:49; strkjv@Matthew:3:15| for words spoken before this and strkjv@Mark:1:15| for Mark's first report in the Galilean ministry. {Rabbi} (\Rabbei\). Aramaic title for "Teacher" which John here translates by \Didaskale\ as he is writing late and for general readers. Luke, a Greek Christian, does not use it, but John recalls his first use of this term to Jesus and explains it. Matthew has it only in the greeting of Judas to the Master (Matthew:26:25,49|) and Mark once by Judas (Mark:14:45|) and twice by Peter (Mark:9:5; strkjv@11:21|). John's Gospel has the disciples at first addressing Jesus by Rabbi while others address him by \Kurie\ (Lord or Sir) as in strkjv@4:11,49; strkjv@5:7|. Peter uses \Kurie\ in strkjv@6:68|. In the end the disciples usually say \Kurie\ (13:6,25|, etc.), but Mary Magdalene says \Rabbounei\ (20:16|). {Being interpreted} (\methermˆmeuomenon\). Present passive participle of \methermˆneu“\, late compound of \meta\ and \hermˆneu“\, to explain (John:1:42|), old word from \Hermes\, the god of speech (hermeneutics). John often explains Aramaic words (1:38,41,42; strkjv@4:25; strkjv@9:7|, etc.). {Where abidest thou?} (\Pou meneis;\). They wished a place for quiet converse with Jesus.

rwp@John:2:1 @{The third day} (\tˆi hˆmerƒi tˆi tritˆi\). "On the day the third" (locative case), from the start to Galilee when Philip was found (1:43|), seven days since strkjv@1:19|. {There was a marriage} (\gamos egeneto\). "A wedding (or marriage festival) took place." See on ¯Matthew:22:8|. {In Cana of Galilee} (\en Kana tˆs Galilaias\). This town, the home of Nathanael (21:2|), is only mentioned again in strkjv@4:46| as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at _Kefr Kenna_ (3 1/2 miles from Nazareth), though _Ain Kana_ and _Khirbet Kana_ are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. {And the mother of Jesus was there} (\kai ˆn hˆ mˆtˆr tou Iˆsou ekei\). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.

rwp@John:2:3 @{When the wine failed} (\husterˆsantos oinou\). Genitive absolute with first aorist active participle of \hustere“\, old verb from \husteros\, late or lacking. See same use in strkjv@Mark:10:21|. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. {They have no wine} (\Oinon ouk echousin\). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke:2:19,51|). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. Songs:she dares propose the miracle to him.

rwp@John:2:5 @{Unto the servants} (\tois diakonois\). See on ¯Matthew:20:26| for this word (our "deacon," but not that sense here). {Whatsoever he saith unto you, do it} (\Hoti an legˆi humin poiˆsate\). Indefinite relative sentence (\hoti an\ and present active subjunctive, general statement) with aorist active imperative of \poie“\ for instant execution. Mary took comfort in the "not yet" (\oup“\) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son.

rwp@John:2:12 @{He went down to Capernaum} (\katebˆ eis Kapharnaoum autos\). Second aorist active indicative of \katabain“\. Cana was on higher ground. This brief stay ({not many days}, \ou pollas hˆmeras\) in this important city (Tell Hum) on the north shore of Galilee was with Christ's mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary's heart was full.

rwp@John:2:20 @{Forty and six years was this temple in building} (\Tesserakonta kai hex etesin oikodomˆthˆ ho naos houtos\). "Within forty and six years (associative instrumental case) was built (first aorist passive indicative, constative or summary use of the aorist, of \oikodome“\, without augment) this temple." As a matter of fact, it was not yet finished, so distrustful had the Jews been of Herod. {And wilt thou?} (\kai su;\). An evident sneer in the use of \su\ (thou, an unknown upstart from Galilee, of the peasant class, not one of the Sanhedrin, not one of the ecclesiastics or even architects).

rwp@John:3:16 @{For so} (\hout“s gar\). This use of \gar\ is quite in John's style in introducing his comments (2:25; strkjv@4:8; strkjv@5:13|, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses 16-21| John recapitulates in summary fashion the teaching of Jesus to Nicodemus. {Loved} (\ˆgapˆsen\). First aorist active indicative of \agapa“\, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; strkjv@17:23; strkjv@1John:3:1; strkjv@4:10|) of God's love for man (cf. strkjv@2Thessalonians:2:16; strkjv@Romans:5:8; strkjv@Ephesians:2:4|). In strkjv@21:15| John presents a distinction between \agapa“\ and \phile“\. \Agapa“\ is used also for love of men for men (13:34|), for Jesus (8:42|), for God (1John:4:10|). {The world} (\ton kosmon\). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in strkjv@2Corinthians:5:19; strkjv@Romans:5:8|. {That he gave} (\h“ste ed“ken\). The usual classical construction with \h“ste\ and the indicative (first aorist active) practical result, the only example in the N.T. save that in strkjv@Galatians:2:13|. Elsewhere \h“ste\ with the infinitive occurs for actual result (Matthew:13:32|) as well as purpose (Matthew:10:1|), though even this is rare. {His only begotten Son} (\ton huion ton monogenˆ\). "The Son the only begotten." For this word see on ¯1:14,18; strkjv@3:18|. The rest of the sentence, the purpose clause with \hina-echˆi\ precisely reproduces the close of strkjv@3:15| save that \eis auton\ takes the place of \en aut“i\ (see strkjv@1:12|) and goes certainly with \pisteu“n\ (not with \echˆi\ as \en aut“i\ in verse 15|) and the added clause "should not perish but" (\mˆ apolˆtai alla\, second aorist middle subjunctive, intransitive, of \apollumi\, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in strkjv@10:28|. On "perish" see also strkjv@17:12|.

rwp@John:3:17 @{For God sent not the Son} (\ou gar apesteilen ho theos ton huion\). Explanation (\gar\) of God's sending the Son into the world. First aorist active indicative of \apostell“\. John uses both \apostell“\ from which comes \apostolos\ (3:34; strkjv@5:36,38|, etc.) and \pemp“\ (4:34; strkjv@5:23,24,30|, etc.) for God's sending the Son and \pemp“\ more frequently, but with no real difference in meaning. All the Gospels use \ho huios\ in the absolute sense in contrast with the Father (Mark:13:32; strkjv@Matthew:11:27; strkjv@Luke:10:22|). {To judge} (\hina krinˆi\). Final clause with \hina\ and the present (or aorist) active subjunctive of \krin“\. The Messiah does judge the world as Jesus taught (Matthew:25:31f.; strkjv@John:5:27|), but this was not the primary or the only purpose of his coming. See on ¯Matthew:7:1| for \krin“\, to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T. {But that the world should be saved through him} (\all hina s“thˆi ho kosmos di' autou\). First aorist passive subjunctive of \s“z“\, the common verb to save (from \s“s\, safe and sound), from which \s“tˆr\ (Saviour) comes (the Saviour of the world, strkjv@4:42; strkjv@1John:4:14|) and \s“tˆria\ (salvation, strkjv@4:22| here only in John). The verb \s“z“\ is often used for physical health (Mark:5:28|), but here of the spiritual salvation as in strkjv@5:34|.

rwp@John:4:49 @{Sir} (\Kurie\). See strkjv@1:38|. {Come down} (\katabˆthi\). Second aorist active imperative, tense and tone of urgency. \Ere my child die\ (\prin apothanein to paidion mou\). Regular idiom with \prin\ in positive clause, second aorist active infinitive of \apothnˆsk“\ and accusative of general reference, "before dying as to my child." Bengel notes that he only thought Jesus had power before death as even Martha and Mary felt at first (11:21,32|). But the father's heart goes out to Jesus.

rwp@John:6:42 @{How doth he now say?} (\P“s nun legei;\). They knew Jesus as the son of Joseph and Mary. They cannot comprehend his claim to be from heaven. This lofty claim puzzles sceptics today.

rwp@John:6:58 @{This is the bread} (\houtos estin ho artos\). Summary and final explanation of the true manna (from verse 32| on) as being Jesus Christ himself.

rwp@John:8:1 @{But Jesus went} (\Iˆsous de eporeuthˆ\). Same deponent use of \poreuomai\ as in strkjv@7:53| and in contrast to the Sanhedrin's conduct, though it seems "pointless" (Dods). Apparently Jesus was lodging in the home of Mary, Martha, and Lazarus.

rwp@John:8:2 @{Early in the morning} (\orthrou\). Genitive of time, \orthros\ meaning daybreak, old word, not in John, though in strkjv@Luke:24:1; strkjv@Acts:5:21|. John uses \pr“i\ (18:28; strkjv@20:1; strkjv@21:4|). {He came again into the temple} (\palin paregeneto eis to hieron\). If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident. {And all the people came unto him} (\kai pƒs ho laos ˆrcheto pros auton\). Imperfect middle of \erchomai\ picturing the enthusiasm of the whole (\pas\) crowd now as opposed to the divisions in chapter 7. {Taught} (\edidasken\). Imperfect active of \didask“\. He took his seat (\kathisas\, ingressive active participle of \kathiz“\) as was customary for Jesus and began to teach (inchoative imperfect). Songs:the picture.

rwp@John:8:41 @{Ye do the works of your father} (\humeis poieite ta erga tou patros hum“n\). Who is not Abraham and not God as Jesus plainly indicates. {We were not born of fornication} (\hˆmeis ek porneias egennˆthˆmen\). First aorist passive indicative of \genna“\. This they said as a proud boast. Jesus had admitted that they were physical (Deuteronomy:23:2|) descendants of Abraham (37|), but now denies that they are spiritual children of Abraham (like Paul in strkjv@Romans:9:7|). \Porneia\ is from \pornos\ (harlot) and that from \pernˆmi\, to sell, a woman who sells her body for sexual uses. It is vaguely possible that in this stern denial the Pharisees may have an indirect fling at Jesus as the bastard son of Mary (so Talmud). {We have one Father, even God} (\hena patera echomen ton theon\). No "even" in the Greek, "One Father we have, God." This in direct reply to the implication of Jesus (verse 38|) that God was not their spiritual Father.

rwp@John:11:1 @{Was sick} (\ˆn asthen“n\). Periphrastic imperfect active of \asthene“\, old verb (from \asthenˆs\, \a\ privative, and \sthenos\, strength). {Lazarus} (\Lazaros\). See on ¯Luke:16:20| for the name of another man in the parable, a shortened form of Eleazer, only other N.T. use, but in Josephus and rabbinical writings. No connexion between this Lazarus and the one in the parable. {Of Bethany} (\apo Bˆthanias\). Use of \apo\ as in strkjv@1:44| Philip of Bethsaida and strkjv@1:45| Joseph of Nazareth. This Bethany is about two miles (11:18|) east of Jerusalem on the south-east slope of Olivet and is now called El Azariyeh, from the name Lazarus. Jesus is still apparently at the other Bethany beyond Jordan (10:40|). It is doubtful if a distinction is meant here by \apo\ and \ek\ between Bethany as the residence and some other village (\ek tˆs k“mˆs\) as the birthplace of Lazarus and the sisters. {Of Mary and Martha} (\Marias kai Marthas\). Note \Marthas\, not \Marthˆs\ for the genitive. Elsewhere (John:11:19; strkjv@Luke:10:38|) Martha comes first as the mistress and hostess. The two sisters are named for further identification of Lazarus. Martha was apparently the elder sister (11:5,19; strkjv@Luke:10:38f.|). "The identification of Mary with Mary Magdalene is a mere conjecture supported by no direct evidence, and opposed to the general tenor of the Gospels" (Westcott).

rwp@John:11:2 @{And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair} (\ˆn de Mariam hˆ aleipsasa ton kurion mur“i kai ekmaxasa tous podas autou tais thrixin autˆs\). This description is added to make plainer who Mary is "whose brother Lazarus was sick" (\hˆs ho adelphos Lazaros ˆsthenei\). There is an evident proleptic allusion to the incident described by John in strkjv@12:1-8| just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing (\hˆ aleipsasa\, first aorist active articular participle of \aleiph“\, old verb for which see strkjv@Mark:6:13|) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to \ekmaxasa\, old verb \ekmass“\, to wipe off or away (Isaiah:12:3; strkjv@13:5; strkjv@Luke:7:38,44|). Note the Aramaic form \Mariam\ as usual in John, but \Marias\ in verse 1|. When John wrote, it was as Jesus had foretold (Matthew:26:13|), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of strkjv@Luke:7:36-50| is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: "The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as \hamart“los\." This critical and artistic heresy has already been discussed in Vol. II on Luke's Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in strkjv@8:2| and that the details in strkjv@Luke:7:36-50; strkjv@John:12:1-8| have only superficial resemblances and serious disagreements. John is not here alluding to Luke's record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?

rwp@John:11:20 @{That Jesus was coming} (\hoti Iˆsous erchetai\). Present middle indicative retained in indirect discourse after the secondary tense \ˆkousen\ (first aorist active). {Went and met him} (\hupˆntˆsen aut“i\). First aorist (ingressive) active indicative of \hupanta“\, old compound verb, to go to meet (Matthew:8:28|) with the associative instrumental case \aut“i\. {But Mary still sat in the house} (\Mariam de en t“i oik“i ekathezeto\). Imperfect middle of \kathezomai\, old verb to sit down, graphic picture of Mary, "while Mary was sitting in the house." Both Martha and Mary act true to form here as in strkjv@Luke:10:38-42|.

rwp@John:11:21 @{Lord, if thou hadst been here, my brother had not died} (\Kurie, ei ˆs h“de ouk an apethanen ho adelphos mou\). Condition of the second class with \ei\ and the imperfect \ˆs\ (no aorist of \eimi\, to be) in the condition and \an\ with the second aorist active indicative of \apothnˆsk“\. Mary (verse 32|) uses these identical words to Jesus. Clearly they had said so to each other with wistful longing if not with a bit of reproach for his delay. But they used \ˆs\, not \ˆlthes\ or \egenou\. But busy, practical Martha comes to the point.

rwp@John:11:28 @{Called Mary} (\eph“nˆsen Mariam\). First aorist active indicative of \ph“ne“\. Out of the house and away from the crowd. {Secretly} (\lathrƒi\). Old adverb from \lathros\ (\lanthan“\). To tell her the glad news. {The Master} (\ho didaskalos\). "The Teacher." Songs:they loved to call him as he was (13:13|). {Is here} (\parestin\). "Is present." {Calleth thee} (\ph“nei se\). This rouses Mary.

rwp@John:11:30 @{Now Jesus was not yet come into the town} (\oup“ de elˆluthei ho Iˆsous eis tˆn k“mˆn\). Explanatory parenthesis with past perfect as in verse 19|. Martha had her interview while he was still coming (verse 20|) and left him (went off, \apˆlthen\, verse 28|) to hurry to Mary with the news. Why Jesus tarried still where he had met Martha we do not know. Westcott says, "as though He would meet the sisters away from the crowd of mourners."

rwp@John:11:31 @{Followed her} (\ˆkolouthˆsan autˆi\). First aorist active indicative of \akolouthe“\ with associative instrumental case (\autˆi\). This crowd of consolers (\paramuthoumenoi\) meant kindly enough, but did the one wrong thing for Mary wished to see Jesus alone. People with kind notions often so act. The secrecy of Martha (verse 28|) was of no avail. {Supposing that she was going unto the tomb} (\doxantes hoti hupagei eis to mnˆmeion\). First aorist active participle of \doke“\, justifying their conduct by a wrong inference. Note retention of present tense \hupagei\ in indirect discourse after the secondary tense \ˆkolouthˆsan\. {To weep there} (\hina klausˆi ekei\). Purpose clause with \hina\ and the first aorist active subjunctive of \klai“\, old verb to weep. Sometimes to wail or howl in oriental style of grief, but surely not that here. At any rate this supposed purpose of Mary was a real reason for this crowd {not} to go with her.

rwp@John:11:32 @{Fell down at his feet} (\epesen autou pros tous podas\). Second aorist active of \pipt“\, to fall. Note unusual position of \autou\. This impulsive act like Mary. She said precisely what Martha had said to Jesus (verse 21|). But she said no more, only wept (verse 33|).

rwp@John:11:33 @{When Jesus therefore saw her weeping} (\Iˆsous oun h“s eiden autˆn klaiousan\). Proleptic position of "Jesus," "Jesus therefore when he saw." She was weeping at the feet of Jesus, not at the tomb. {And the Jews also weeping} (\kai tous Ioudaious klaiontas\). Mary's weeping was genuine, that of the Jews was partly perfunctory and professional and probably actual "wailing" as the verb \klai“\ can mean. \Klai“\ is joined with \alalaz“\ in strkjv@Mark:5:38|, with \ololuz“\ in strkjv@James:5:1|, with \thorube“\ in strkjv@Mark:5:39|, with \penthe“\ in strkjv@Mark:16:10|. It was an incongruous combination. {He groaned in the spirit} (\enebrimˆsato t“i pneumati\). First aorist middle indicative of \embrimaomai\, old verb (from \en\, and \brimˆ\, strength) to snort with anger like a horse. It occurs in the LXX (Daniel:11:30|) for violent displeasure. The notion of indignation is present in the other examples of the word in the N.T. (Mark:1:43; strkjv@14:5; strkjv@Matthew:9:30|). Songs:it seems best to see that sense here and in verse 38|. The presence of these Jews, the grief of Mary, Christ's own concern, the problem of the raising of Lazarus--all greatly agitated the spirit of Jesus (locative case \t“i pneumati\). He struggled for self-control. {Was troubled} (\etaraxen heauton\). First aorist active indicative of \tarass“\, old verb to disturb, to agitate, with the reflexive pronoun, "he agitated himself" (not passive voice, not middle). "His sympathy with the weeping sister and the wailing crowd caused this deep emotion" (Dods). Some indignation at the loud wailing would only add to the agitation of Jesus.

rwp@John:11:35 @{Jesus wept} (\edakrusen ho Iˆsous\). Ingressive first aorist active indicative of \dakru“\, old verb from \dakru\ or \dakruon\, a tear (Acts:20:19|), only here in N.T. It never means to wail, as \klai“\ sometimes does. "Jesus burst into tears." \Klai“\ is used of Jesus in strkjv@Luke:19:41|. See strkjv@Hebrews:5:7| "with strong crying and tears" (\meta kraugˆs kai dakru“n\). Apparently this was as Jesus started towards (see verse 38|) the tomb. In a sense it was a reaction from the severe strain in verse 33|, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Hebrews:4:15|). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it.

rwp@John:11:37 @{Could not this man} (\ouk edunato houtos\). Imperfect middle of \dunamai\. They do not say \dunatai\ (can, present middle indicative). But clearly the opening of the blind man's eyes (chapter 9) had made a lasting impression on some of these Jews, for it was done three months ago. {Have caused that this man also should not die} (\poiˆsai hina kai houtos mˆ apothanˆi\). First aorist active infinitive of \poie“\ with \hina\, like the Latin _facere ut_ (sub-final use, Robertson, _Grammar_, p. 985), with the second aorist active subjunctive \apothanˆi\ and negative \mˆ\. These Jews share the view expressed by Martha (verse 21|) and Mary (verse 32|) that Jesus could have {prevented} the death of Lazarus.

rwp@John:12:2 @{Songs:they made him a supper there} (\epoiˆsan oun aut“i deipnon ekei\). Here again \oun\ is not inferential, but merely transitional. This supper is given by Mark (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|) it immediately after the arrival of Jesus in Bethany (12:1|). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11|), to the multitude in the triumphal entry (12-19|), to the world outside in the visit of the Greeks (20-36a|), and with two summary judgements (36b-50|). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke:7:36-50|). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. {And Martha served} (\kai hˆ Martha diˆkonei\). Imperfect active of \diakone“\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\pollˆn diakonian\, \diakonein\ as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; strkjv@Matthew:26:6|) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. {That sat at meat} (\t“n anakeimen“n\). "That lay back," reclined as they did, articular participle (ablative case after \ek\) of the common verb \anakeimai\. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

rwp@John:12:3 @{A pound} (\litran\). Latin _libra_, late _Koin‚_ (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and strkjv@19:39|. Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have alabaster cruse. {Of ointment of spikenard} (\murou nardou pistikˆs\). "Of oil of nard." See already strkjv@11:2| for \murou\ (also strkjv@Matthew:26:7|). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in strkjv@Mark:14:3|. \Pistikˆs\ here and in strkjv@Mark:14:3| probably means genuine (\pistikos\, from \pistos\, reliable). Only two instances in the N.T. {Very precious} (\polutimou\). Old compound adjective (\polus\, much, \timˆ\), in N.T. only here, strkjv@Matthew:13:46; strkjv@1Peter:1:7|. Mark has \polutelous\ (very costly). Matthew (Matthew:26:7|) has here \barutimou\ of weighty value (only N.T. instance). {Anointed} (\ˆleipsen\). First aorist active indicative of \aleiph“\, old word (Mark:16:1|). {The feet} (\tous podas\). Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. _fuldensis_ and the Syriac Sinatic do give both head and feet here. {Wiped} (\exemaxen\). First aorist active indicative of \ekmass“\, old verb to wipe off already in strkjv@11:2; strkjv@Luke:7:38,44|. {With her hair} (\tais thrixin autˆs\). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. {Was filled with the odour of the ointment} (\eplˆr“thˆ ek tˆs osmˆs tou murou\). Effective first aorist passive of \plˆro“\ and a natural result.

rwp@John:12:4 @{Judas Iscariot} (\Ioudas ho Iskari“tˆs\). See \ho Iskari“tˆs\ in strkjv@14:22|. See strkjv@6:71; strkjv@13:1| for like description of Judas save that in strkjv@6:71| the father's name is given in the genitive, \Sim“nos\ and \Iskari“tou\ (agreeing with the father), but in strkjv@13:1| \Iskari“tˆs\ agrees with \Ioudas\, not with \Sim“nos\. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Joshua:15:25|). Judas is the only one of the twelve not a Galilean. {One of his disciples} (\heis t“n mathˆt“n autou\). Likewise in strkjv@6:71|, only there \ek\ is used after \heis\ as some MSS. have here. This is the shameful fact that clung to the name of Judas. {Which should betray him} (\ho mell“n auton paradidonai\). John does not say in strkjv@6:71| (\emellen paradidonai auton\) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Matthew:26:24|). \Mell“\ here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).

rwp@John:12:5 @{Sold} (\eprathˆ\). First aorist passive indicative of \piprask“\, old verb to sell (Matthew:13:46|). {For three hundred pence} (\triakosi“n dˆnari“n\). Genitive of price. Same item in strkjv@Mark:14:5|, while in strkjv@Matthew:26:9| it is simply "for much" (\pollou\). But all three have "given to the poor" (\edothˆ pt“chois\). First aorist passive indicative of \did“mi\ with dative case \pt“chois\ (note absence of the article, poor people), real beggars, mendicants (Matthew:19:21; strkjv@Luke:14:13|). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).

rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autˆn, hina eis tˆn hˆmeran tou entaphiasmou mou tˆrˆsˆi auto\). This reading (\hina tˆrˆsˆi\, purpose clause with \hina\ and first aorist active subjunctive of \tˆre“\) rather than that of the Textus Receptus (just \tetˆreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin‚_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz“\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.

rwp@John:12:8 @{Ye have always} (\pantote echete\). Jesus does not discredit gifts to the poor at all. But there is relativity in one's duties. {But me ye have not always} (\eme de ou pantote echete\). This is what Mary perceived with her delicate woman's intuition and what the apostles failed to understand though repeatedly and plainly told by Jesus. John does not mention the precious promise of praise for Mary preserved in strkjv@Mark:14:9; strkjv@Matthew:26:13|, but he does show her keen sympathetic insight and Christ's genuine appreciation of her noble deed. It is curiously \mal-a-propos\ surely to put alongside this incident the other incident told long before by Luke (Luke:7:35ff.|) of the sinful woman. Let Mary alone in her glorious act of love.

rwp@John:12:44 @{Cried and said} (\ekraxen kai eipen\). First aorist active indicative of \kraz“\, to cry aloud, and second aorist active of defective verb \er“\, to say. This is probably a summary of what Jesus had already said as in verse 36| John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark:11:27-12:44; strkjv@Matthew:21:23-23:39; strkjv@Luke:20:1-21:4|). {Not on me, but on him} (\ou eis eme, alla eis ton\). "Not on me only, but also on," another example of exaggerated contrast like that in verse 30|. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in strkjv@3:17f.; strkjv@5:23f.,30,43; strkjv@7:16; strkjv@8:42; strkjv@13:20; strkjv@14:1; strkjv@Matthew:10:40; strkjv@Luke:9:48|.

rwp@John:12:47 @{If any one} (\ean tis\). Third-class condition with \ean\ and first aorist active subjunctive (\akousˆi\) of \akou“\ and same form (\phulaxˆi\) of \phulass“\ with negative \mˆ\. {But to save the world} (\all' hina s“s“ ton kosmon\). Purpose clause again (cf. \hina krin“\, just before) with \hina\ and first aorist active of s“z“. Exaggerated contrast again, "not so much to judge, but also to save." See strkjv@3:17| for same contrast. And yet Jesus does judge the world inevitably (8:15f.; strkjv@9:39|), but his primary purpose is to save the world (3:16|). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Matthew:7:24,26|) and also strkjv@Luke:11:28|.

rwp@John:13:13 @{Ye} (\humeis\). Emphatic. {Call me} (\ph“neite me\). "Address me." \Ph“ne“\ regular for addressing one with his title (1:48|). {Master} (\Hosea:didaskalos\). Nominative form (not in apposition with \me\ accusative after \ph“neite\), but really vocative in address with the article (called titular nominative sometimes) like \Hosea:Kurios kai ho theos mou\ in strkjv@20:28|. "Teacher." See strkjv@11:28| for Martha's title for Jesus to Mary. {Lord} (\Hosea:Kurios\). Another and separate title. In strkjv@1:38| we have \Didaskale\ (vocative form) for the Jewish \Rabbei\ and in strkjv@9:36,38| \Kurie\ for the Jewish _Mari_. It is significant that Jesus approves (\kal“s\, well) the application of both titles to himself as he accepts from Thomas the terms \kurios\ and \theos\. {For I am} (\eimi gar\). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"

rwp@John:14:2 @{Mansions} (\monai\). Old word from \men“\, to abide, abiding places, in N.T. only here and verse 23|. There are many resting-places in the Father's house (\oikia\). Christ's picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. {If it were not so} (\ei de mˆ\). Ellipsis of the verb (Mark:2:21; strkjv@Revelation:2:5,16; strkjv@John:14:11|). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. {I would have told you} (\eipon an humin\). Regular construction for this apodosis (\an\ and aorist--second active--indicative). {For I go} (\hoti poreuomai\). Reason for the consolation given, futuristic present middle indicative, and explanation of his words in strkjv@13:33| that puzzled Peter so (13:36f.|). {To prepare a place for you} (\hetoimasai topon humin\). First aorist active infinitive of purpose of \hetoimaz“\, to make ready, old verb from \hetoimos\. Here only in John, but in strkjv@Mark:10:40| (Matthew:20:23|). It was customary to send one forward for such a purpose (Numbers:10:33|). Songs:Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark:14:12; strkjv@Matthew:26:17|). Jesus is thus our Forerunner (\prodromos\) in heaven (Hebrews:6:20|).

rwp@John:16:20 @{Ye shall weep and lament} (\klausete kai thrˆnˆsete\). Future active of \klai“\ and \thrˆne“\, both old words (for \klai“\ see strkjv@John:11:31|, for \thrˆne“\ see strkjv@Matthew:11:17|), both words used of the loud lamentations so common in the east. {Shall rejoice} (\charˆsetai\). Second future passive of \chair“\ in violent contrast. Picture the women on the way to the Cross (Luke:23:27|, \ekoptonto kai ethrˆnoun\, two descriptive imperfects) and Mary Magdalene by the tomb (John:20:11|, \klaiousa\). {Ye shall be sorrowful} (\lupˆthˆsesthe\). First future passive of \lupe“\, word for inward grief. See the change from sorrow to joy in strkjv@20:14-16| when "they disbelieved for joy" (Luke:24:41|). Songs:violent was the reaction on the sudden appearance of Jesus.

rwp@John:19:25 @{Were standing by the cross of Jesus} (\histˆkeisan para t“i staur“i tou Iˆsou\). Perfect of \histˆmi\, to place, used as imperfect (intransitive) with \para\ (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matt. (Matthew:27:55f.|) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mark:15:40|) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge.

rwp@John:20:1 @{Now on the first day of the week} (\tˆi de miƒi t“n sabbat“n\). Locative case of time when. Both Mark (Mark:16:2|) and Luke (Luke:24:1|) have this very idiom of the cardinal \tˆi miƒi\, instead of the usual ordinal \tˆi pr“tˆi\ (first), an idiom common in the papyri and in the modern Greek (Robertson, _Grammar_, p. 671). In all three instances also we have the genitive plural \t“n sabbat“n\ for "the week" as in strkjv@Acts:20:7|. The singular \sabbaton\ also occurs for "the week" as in strkjv@Luke:18:12; strkjv@Mark:16:9|. {Cometh Mary Magdalene} (\Maria hˆ Magdalˆnˆ erchetai\). Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. {While it was yet dark} (\skotias eti ousˆs\). Genitive absolute. For \skotia\ see strkjv@John:6:17; strkjv@Matthew:10:27|. Mark (Mark:16:2|) says the sun was risen on their actual arrival. She started from the house while still dark. {Taken away} (\ˆrmenon\). Perfect passive participle of \air“\, predicate accusative in apposition with \ton lithon\.

rwp@John:20:2 @{Runneth} (\trechei\). Vivid dramatic present indicative of \trech“\. John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark:16:2-8; strkjv@Matthew:28:5-8; strkjv@Luke:24:1-8|). Luke (Luke:24:9-12|) does not distinguish between the separate report of Mary Magdalene and that of the other women. {To Simon Peter} (\pros Sim“na Petron\). Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in strkjv@John:18-21| is like that between Peter and John in strkjv@Acts:1-5|. {Loved} (\ephilei\). Imperfect of \phile“\ for which see strkjv@5:20; strkjv@11:3| and for distinction from \agapa“\ see strkjv@11:5; strkjv@13:23; strkjv@21:7,15,17|. {They have taken away} (\ˆran\). First aorist active indicative of \air“\, indefinite plural. {We know not} (\ouk oidamen\). Mary associates the other women with her in her ignorance. For \ethˆkan\ (have laid) see strkjv@19:42|. Mary fears a grave robbery. She has no idea of the resurrection of Jesus.

rwp@John:20:11 @{Was standing} (\histˆkei\). Past perfect of \histˆmi\ as imperfect as in strkjv@19:25|. {At the tomb} (\pros t“i mnˆmei“i\). \Pros\ (in front of) with locative while \para\ (by the side of) with locative in strkjv@19:25|. Pathetic and common picture of a woman weeping by the tomb. See strkjv@11:31|. {As she wept} (\h“s eklaien\). Imperfect, "as she was weeping." {She stooped and looked} (\parekupsen\). Aorist active indicative of \parakupt“\ for which see verse 5|. Mary "peeped into" the tomb, but did not enter.

rwp@John:20:13 @{I do not know} (\ouk oida\). Singular here, not plural as in verse 2|, because clearly Mary is alone here. But the problem is the same. She did not see Peter and John at the tomb.

rwp@John:20:14 @{She turned herself back} (\estraphˆ eis ta opis“\). Second aorist passive indicative of \streph“\ in an intransitive and almost reflective sense. In the disappearance of the aorist middle before the aorist passive see Robertson, _Grammar_, p.817. See also \strapheisa\ (second aorist passive participle) in verse 16|. On \eis ta opis“\ see strkjv@6:66; strkjv@18:6|. {Standing} (\hest“ta\). Second perfect active (intransitive) of \histˆmi\. Instinctively Mary felt the presence of some one behind her. {Was} (\estin\). Present active indicative retained in indirect discourse after \ˆidei\ (knew).

rwp@John:20:15 @{Sir} (\Kurie\). Clearly not "Lord" here, for she thought him to be "the gardener" (\ho kˆpouros\), old word (\kˆpos, ouros\), keeper of the garden, only here in the N.T. {If thou hast borne him hence} (\ei su ebastasos auton\). Condition of the first class. Note emphasis on \su\ (thou). A new idea struck Mary as mistaken as the other one. Jesus had repeated the question of the angels, but she did not recognize him. {And I} (\kag“\). Emphasis and crasis.

rwp@John:20:16 @{Mary} (\Mariam\). Aramaic form in Aleph B W, though \Maria\ in strkjv@19:25|. Clearly the old familiar tone of Jesus was in the pronunciation of her name. {Rabboni} (\Rabbounei\). Aramaic again for \Didaskale\ (Teacher), "my Teacher." In N.T. only here and strkjv@Mark:10:51| though practically the same as \Rabbi\. See strkjv@11:28| for "the Teacher" (Rabbi). These two simple words tell the great fact that Christ is risen and Mary has seen him. One says little in really great moments.

rwp@John:20:17 @{Touch me not} (\mˆ mou haptou\). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet (\ekratˆsan\) and worship (\prosekunˆsan\) as we read in strkjv@Matthew:28:9|. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness. {For I am not yet ascended} (\oup“ gar anabebˆka\). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (16:7|) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. {My God} (\theou mou\). Jesus had said "My God" on the Cross (Mark:15:34|). Note it also in strkjv@Revelation:3:2|. Songs:Paul in strkjv@Romans:15:6|, etc., has "the God and Father of our Lord Jesus Christ."

rwp@John:20:25 @{We have seen the Lord} (\he“rakamen ton kurion\). The very language in the plural that Mary Magdalene had used (20:18|) when no one believed her. {Except I shall see} (\ean mˆ id“\). Negative condition of third class with \ean\ and second aorist active subjunctive and so as to \bal“\ (from \ball“\) "and put." {The print} (\ton tupon\). The mark or stamp made by the nails, here the original idea. Various terms as in strkjv@Acts:7:44; strkjv@1Timothy:4:12|. Finally our "type" as in strkjv@Romans:5:14|. Clearly the disciples had told Thomas that they had seen the \tupon\ of the nails in his hands and the spear in his side. {I will not believe} (\ou mˆ pisteus“\). Strong refusal with \ou mˆ\ (doubtful negative) and first aorist active subjunctive (or future indicative).

rwp@John:21:14 @{Now the third time} (\to ˆdˆ triton\). "To the disciples" (apostles) John says, the two others being told by him (20:19,26|) on the two Sunday evenings. There were four other appearances already (to Mary Magdalene, to the group of women, to the two on the way to Emmaus, to Peter).

rwp@John:21:18 @{Thou girdest thyself} (\ez“nnues seauton\). Imperfect active of customary action of \z“nnu“\, old verb, in N.T. only here and strkjv@Acts:12:8|. Songs:as to \periepateis\ (walkedst) and \ˆtheles\ (wouldest), two other imperfects of customary action. {When thou shalt be old} (\hotan gˆrasˆis\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive of \gˆrask“\, old verb to grow old, in N.T. only here and strkjv@Hebrews:8:13|, "whenever thou growest old."

rwp@Info_Luke @ THE SOURCES OF THE GOSPEL In his Preface or Prologue (Luke:1:1-4|) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark's Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke's Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of "many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from "eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, _Was Christ Born at Bethlehem?_ shows the likelihood of Luke's contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

rwp@Luke:1:2 @{Even as} (\kath“s\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\pared“san hˆmin\). Second aorist active indicative of \paradid“mi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archˆs autoptai kai hupˆretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupˆretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

rwp@Luke:1:5 @{There was} (\egeneto\). Not the usual \en\ for "was," but there arose or came into notice. With this verse the literary _Koin‚_ of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with strkjv@1:80, strkjv@2:40, strkjv@2:52|. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). {Herod, King of Judea} (\Hˆr“idou basile“s tˆs Ioudaias\). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4. {Of the course of Abijah} (\ex ephˆmerias Abia\). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it, \ephˆmere“\. Daily service (Nehemiah:13:30; strkjv@1Chronicles:25:8|) and then a course of priests who were on duty for a week (1Chronicles:23:6; strkjv@28:13|). There were 24 such courses and that of Abijah was the eighth (1Chronicles:24:10; strkjv@2Chronicles:8:14|). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present. {Of the daughters of Aaron} (\ek t“n thugater“n Aar“n\). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.

rwp@Luke:1:6 @{Righteous before God} (\dikaioi enantion tou theou\). Old Testament conception and idiom. Cf. strkjv@2:25| about Simeon. Expanded in Old Testament language. Picture of "noblest product of Old Testament education" (Ragg) is Zacharias and Elisabeth, Mary and Joseph, Simeon and Anna who were "privileged to see with clear eyes the dawn of the New Testament revelation."

rwp@Luke:1:18 @{Whereby} (\kata ti\). According to what. It was too good to be true and Zacharias demanded proof and gives the reason (for, \gar\) for his doubt. He had prayed for this blessing and was now sceptical like the disciples in the house of Mary about the return of Peter (Acts:12:14f.|).

rwp@Luke:1:33 @{Shall be no end} (\ouk estai telos\). Luke reports the perpetuity of this Davidic kingdom over the house of Jacob with no Pauline interpretation of the spiritual Israel though that was the true meaning as Luke knew. Joseph was of the house of David (Luke:1:27|) and Mary also apparently (Luke:2:5|).

rwp@Luke:1:35 @{Shall overshadow thee} (\episkiasei\). A figure of a cloud coming upon her. Common in ancient Greek in the sense of obscuring and with accusative as of Peter's shadow in strkjv@Acts:5:15|. But we have seen it used of the shining bright cloud at the Transfiguration of Jesus (Matthew:17:5; strkjv@Mark:9:7; strkjv@Luke:9:34|). Here it is like the Shekinah glory which suggests it (Exodus:40:38|) where the cloud of glory represents the presence and power of God. {Holy, the Son of God} (\Hagion huios theou\). Here again the absence of the article makes it possible for it to mean "Son of God." See strkjv@Matthew:5:9|. But this title, like the Son of Man (\Hosea:huios tou anthr“pou\) was a recognized designation of the Messiah. Jesus did not often call himself Son of God (Matthew:27:43|), but it is assumed in his frequent use of the Father, the Son (Matthew:11:27; strkjv@Luke:10:21; strkjv@John:5:19ff.|). It is the title used by the Father at the baptism (Luke:3:22|) and on the Mount of Transfiguration (Luke:9:35|). The wonder of Mary would increase at these words. The Miraculous Conception or Virgin Birth of Jesus is thus plainly set forth in Luke as in Matthew. The fact that Luke was a physician gives added interest to his report.

rwp@Luke:1:41 @{Leaped} (\eskirtˆsen\). A common enough incident with unborn children (Genesis:25:22|), but Elisabeth was filled with the Holy Spirit to understand what had happened to Mary.

rwp@Luke:1:43 @{The mother of my Lord} (\hˆ mˆtˆr tou Kuriou mou\). See strkjv@Psalms:110:1|. Only by the help of the Holy Spirit could Elisabeth know that Mary was to be the mother of the Messiah.

rwp@Luke:1:45 @{For} (\hoti\). It is not certain whether \hoti\ here is "that" or "because." It makes good sense either way. See also strkjv@7:16|. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John:20:29|). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55|) and Zacharias (1:68-70|). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48|,49,50|,51-53|,54,55|). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.

rwp@Luke:1:46 @{Doth magnify} (\megalunei\). Latin, _magnificat_. Harnack argues that this is also the song of Elisabeth because a few Latin MSS. have it so, but Mary is correct. She draws her material from the O.T. and sings in the noblest strain.

rwp@Luke:1:47 @{Hath rejoiced} (\ˆgalliasen\). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb \agallia“\ is a Hellenistic word from the old Greek \agall“\. It means to exult. See the substantive \agalliasis\ in strkjv@Luke:1:14,44|. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture. {My spirit} (\to pneuma mou\). One need not press unduly the difference between "soul" (\psuchˆ\) in verse 46| and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in strkjv@Mark:12:30|. Even the distinction between intellect, emotions, and will is challenged by some psychologists. {God my Saviour} (\t“i the“i t“i sotˆri mou\). Article with each substantive. God is called Saviour in the O.T. (Deuteronomy:32:15, strkjv@Psalms:24:5; strkjv@95:1|).

rwp@Luke:1:48 @{The low estate} (\tˆn tapein“sin\). The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in strkjv@1:52|. {Shall call me blessed} (\makariousin me\). So-called Attic future of an old verb, to felicitate. Elisabeth had already given her a beatitude (\makaria\, strkjv@1:45|). Another occurs in strkjv@11:27|. But this is a very different thing from the worship of Mary (Mariolatry) by Roman Catholics. See my _The Mother of Jesus: Her Problems and Her Glory_.

rwp@Luke:1:66 @{What then} (\ti ara\). With all these supernatural happenings they predicted the marvellous career of this child. Note \Ti\, {what}, not \Tis\, {who}. Cf. strkjv@Acts:12:18|. {They laid them up} (\ethento\, second aorist middle indicative) as Mary did (2:19|). {The hand of the Lord} (\cheir Kuriou\). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Acts:11:21; strkjv@13:11|).

rwp@Luke:1:67 @{Prophesied} (\eprophˆteusen\). Under the guidance of the Holy Spirit. This _Benedictus_ (\Eulogˆtos\, {Blessed}) of Zacharias (68-79|) may be what is referred to in verse 64| "he began to speak blessing God" (\eulog“n\). Nearly every phrase here is found in the O.T. (Psalms and Prophets). He, like Mary, was full of the Holy Spirit and had caught the Messianic message in its highest meaning.

rwp@Luke:2:2 @{The first enrolment} (\apographˆ pr“tˆ\). A definite allusion by Luke to a series of censuses instituted by Augustus, the second of which is mentioned by him in strkjv@Acts:5:37|. This second one is described by Josephus and it was supposed by some that Luke confused the two. But Ramsay has shown that a periodical fourteen-year census in Egypt is given in dated papyri back to A.D. 20. The one in strkjv@Acts:5:37| would then be A.D. 6. This is in the time of Augustus. The first would then be B.C. 8 in Egypt. If it was delayed a couple of years in Palestine by Herod the Great for obvious reasons, that would make the birth of Christ about B.C. 6 which agrees with the other known data {When Quirinius} (\Kurˆniou\). Genitive absolute. Here again Luke has been attacked on the ground that Quirinius was only governor of Syria once and that was A.D. 6 as shown by Josephus (_Ant_. XVIII. I.I). But Ramsay has proven by inscriptions that Quirinius was twice in Syria and that Luke is correct here also. See summary of the facts in my _Luke the Historian in the Light of Research_, pp. 118-29.

rwp@Luke:2:5 @{To enrol himself with Mary} (\apograpsasthai sun Mariam\). Direct middle. "With Mary" is naturally taken with the infinitive as here. If so, that means that Mary's family register was in Bethlehem also and that she also belonged to the house of David. It is possible to connect "with Mary" far back with "went up" (\anebˆ\) in verse 4|, but it is unnatural to do so. There is no real reason for doubting that Mary herself was a descendant of David and that is the obvious way to understand Luke's genealogy of Jesus in strkjv@Luke:3:23-38|). The Syriac Sinaitic expressly says that both Joseph and Mary were of the house and city of David. {Betrothed} (\emnˆsteumenˆn\). Same verb as in strkjv@1:27|, but here it really means "married" or "espoused" as strkjv@Matthew:1:24f.| shows. Otherwise she could not have travelled with Joseph. {Great with child} (\enku“i\). Only here in N.T. Common Greek word.

rwp@Luke:2:7 @{Her firstborn} (\ton pr“totokon\). The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah. {Wrapped in swaddling clothes} (\espargan“sen\). From \sparganon\, a swathing band. Only here and verse 12| in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works. {In a manger} (\en phatnˆi\). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near. {In the inn} (\en t“i katalumati\). A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in strkjv@Luke:22:11; strkjv@Mark:14:14| with the sense of guest-room (cf. strkjv@1Kings:1:13|). It is the Hellenistic equivalent for \katag“geion\ and appears also in one papyrus. See strkjv@Exodus:4:24|. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding.

rwp@Luke:2:17 @{Made known} (\egn“risan\). To others (verse 18|) besides Joseph and Mary. The verb is common from Aeschylus on, from the root of \gin“sk“\ (to know). It is both transitive and intransitive in the N.T.

rwp@Luke:2:19 @{Kept} (\sunetˆrei\). Imperfect active. She kept on keeping together (\sun-\) all these things. They were meat and drink to her. She was not astonished, but filled with holy awe. The verb occurs from Aristotle on. She could not forget. But did not Mary keep also a Baby Book? And may not Luke have seen it? {Pondering} (\sunballousa\). An old Greek word. Placing together for comparison. Mary would go over each detail in the words of Gabriel and of the shepherds and compare the sayings with the facts so far developed and brood over it all with a mother's high hopes and joy.

rwp@Luke:2:22 @{The days of their purification} (\hai hˆmerai tou katharismou aut“n\). The old manuscripts have "their" (\aut“n\) instead of "her" (\autˆs\) of the later documents. But it is not clear whether "their" refers to Mary and Joseph as is true of "they brought" or to Mary and the child. The mother was Levitically unclean for forty days after the birth of a son (Leviticus:12:1-8|). {To present him to the Lord} (\parastˆsai t“i Kuri“i\). Every first-born son was thus redeemed by the sacrifice (Exodus:13:2-12|) as a memorial of the sparing of the Israelitish families (Numbers:18:15f.|). The cost was about two dollars and a half in our money.

rwp@Luke:2:35 @{A sword} (\rhomphaia\). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Samuel:17:51|). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, \stabat Mater Dolorosa\ (John:19:25|). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. {May be revealed} (\apokaluphth“sin\). Unveiled. First aorist passive subjunctive after \hop“s an\ and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (\dialogismoi\) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

rwp@Luke:2:41 @{Every year} (\kat' etos\). This idiom only here in the N.T., a common Greek construction. Every male was originally expected to appear at the passover, pentecost, and tabernacles (Exodus:23:14-17; strkjv@34:23; strkjv@Deuteronomy:16:16|). But the Dispersion rendered that impossible. But pious Palestinian Jews made a point of going at least to the passover. Mary went with Joseph as a pious habit, though not required by law to go.

rwp@Luke:2:44 @{In the company} (\en tˆi sunodiƒi\). The caravan going together on the road or way (\sun, hodos\), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.). The women usually went ahead and the men followed. Joseph may have thought Jesus was with Mary and Mary that he was with Joseph. "The Nazareth caravan was so long that it took a whole day to look through it" (Plummer). {They sought for him} (\anezˆtoun auton\). Imperfect active. Common Greek verb. Note force of \ana\. They searched up and down, back and forth, a thorough search and prolonged, but in vain.

rwp@Luke:2:48 @{They were astonished} (\exeplagˆsan\). Second aorist passive indicative of an old Greek word (\ekplˆss“\), to strike out, drive out by a blow. Joseph and Mary "were struck out" by what they saw and heard. Even they had not fully realized the power in this wonderful boy. Parents often fail to perceive the wealth of nature in their children.

rwp@Luke:2:49 @{Son} (\teknon\). Child, literally. It was natural for Mary to be the first to speak. {Why} (\Ti\). The mother's reproach of the boy is followed by a confession of negligence on her part and of Joseph ({sorrowing}, \odun“menoi\). {Thy father} (\ho pater sou\). No contradiction in this. Alford says: "Up to this time Joseph had been so called by the holy child himself, but from this time never." {Sought} (\ezˆtoumen\). Imperfect tense describing the long drawn out search for three days. {How is it that} (\Ti hoti\). The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy's amazement that his parents should not know that there was only one possible place in Jerusalem for him. {I must be} (\dei einai me\). Messianic consciousness of the necessity laid on him. Jesus often uses \dei\ (must) about his work. Of all the golden dreams of any boy of twelve here is the greatest. {In my Father's house} (\en tois tou patros mou\). Not "about my Father's business," but "in my Father's house" (cf. strkjv@Genesis:41:51|). Common Greek idiom. And note "my," not "our." When the boy first became conscious of his peculiar relation to the Father in heaven we do not know. But he has it now at twelve and it will grow within him through the years ahead in Nazareth.

rwp@Luke:2:50 @{They understood not} (\ou sunˆkan\). First aorist active indicative (one of the k aorists). Even Mary with all her previous preparation and brooding was not equal to the dawning of the Messianic consciousness in her boy. "My Father is God," Jesus had virtually said, "and I must be in His house." Bruce observes that a new era has come when Jesus calls God "Father," not \Despotes\. "Even we do not yet fully understand" (Bruce) what Jesus the boy here said.

rwp@Luke:2:51 @{He was subject unto them} (\ˆn hupotassomenos autois\). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luke:3:23|) he remained growing into manhood and becoming the carpenter of Nazareth (Mark:6:3|) in succession to Joseph (Matthew:13:55|) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? {Kept} (\dietˆrei\). Imperfect active. Ancient Greek word (\diatˆre“\), but only here and strkjv@Acts:15:29| in the N.T. though in strkjv@Genesis:37:11|. She kept thoroughly (\dia\) all these recent sayings (or things, \rhˆmata\). In strkjv@2:19| \sunetˆrei\ is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?

rwp@Luke:3:7 @{To the multitude that went out} (\tois exporeuomenois ochlois\). Plural, {Multitudes}. The present participle also notes the repetition of the crowds as does \elegen\ (imperfect), he used to say. strkjv@Matthew:3:7-10| singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, 10,11|, the publicans 12,13|, the soldiers 14|. {To be baptized of him} (\baptisthˆnai hup' autou\). This is the purpose of their coming. strkjv@Matthew:3:7| has simply "to his baptism." John's metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones). {Who warned you?} (\tis hepedeixen humin;\). The verb is like our "suggest" by proof to eye, ear, or brain (Luke:6:47; strkjv@12:5; strkjv@Acts:9:16; strkjv@20:35; strkjv@Matthew:3:7|). Nowhere else in the N.T. though common ancient word (\hupodeiknumi\, show under, point out, give a tip or private hint).

rwp@Luke:3:19 @{Reproved} (\elegchomenos\). Present passive participle of \elegch“\, an old verb meaning in Homer to treat with contempt, then to convict (Matthew:18:15|), to expose (Ephesians:5:11|), to reprove as here. The substantive \elegchos\ means proof (Hebrews:11:1|) and \elegmos\, censure (2Timothy:3:16|). Josephus (_Ant_. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. {Evil things} (\ponˆr“n\). Incorporated into the relative sentence. The word is from \ponos, pone“\, toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The "evil eye" (\ophthalmos ponˆros\ in strkjv@Mark:7:22|) was a "mischief working eye" (Vincent). In strkjv@Matthew:6:23| it is a diseased eye. Songs:Satan is "the evil one" (Matthew:5:37; strkjv@6:13|, etc.). It is a very common adjective in the N.T. as in the older Greek. {Had done} (\epoiˆsen\). Aorist active indicative, not past perfect, merely a summary constative aorist, {he did}.

rwp@Luke:3:23 @{Jesus Himself} (\autos Iˆsous\). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work. {When he began to teach} (\archomenos\). The words "to teach" are not in the Greek text. The Authorized Version "began to be about thirty years of age," is an impossible translation. The Revised Version rightly supplies "to teach" (\didaskein\) after the present participle \archomenos\. Either the infinitive or the participle can follow \archomai\, usually the infinitive in the _Koin‚_. It is not necessary to supply anything (Acts:1:22|). {Was about thirty years of age} (\ˆn h“sei et“n triakonta\). Tyndale has it right "Jesus was about thirty yere of age when he beganne." Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God's prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more. {Being Son (as was supposed) of Joseph, the son of Heli} (\“n huios h“s enomizeto I“sˆph tou Helei\). For the discussion of the genealogy of Jesus see on ¯Matthew:1:1-17|. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Matthew:1:16|). Matthew employs the word "begot" each time, while Luke has the article \tou\ repeating \huiou\ (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" (\h“s enomizeto\). His own narrative in strkjv@Luke:1:26-38| has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, \huios\ must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in strkjv@Matthew:1:16,18-25| that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (3:38|). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.

rwp@Luke:4:1 @{Full of the Holy Spirit} (\plˆrˆs pneumatos hagiou\). An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke:3:21f.|). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke's account of the overshadowing of Mary by the Holy Spirit (1:35|). strkjv@Matthew:4:1| says that "Jesus was led of the Spirit" while strkjv@Mark:1:12| states that "the Spirit driveth him forth" which see for discussion. "Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father's will" (Plummer). {Was led by the Spirit} (\ˆgeto en toi pneumati\). Imperfect passive, continuously led. \En\ may be the instrumental use as often, for strkjv@Matthew:4:1| has here \hupo\ of direct agency. But Matthew has the aorist passive \anˆchthˆ\ which may be ingressive as he has \eis tˆn erˆmon\ (into the wilderness) while Luke has \en t“i erˆm“i\ (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice. {During the forty days} (\hˆmerƒs tesserakonta\). Accusative of duration of time, to be connected with "led" not with "tempted." He was led in the Spirit during these forty days (cf. strkjv@Deuteronomy:8:2|, forty years). The words are amphibolous also in strkjv@Mark:1:13|. strkjv@Matthew:4:2| seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so "representative of the struggle which continued throughout the whole period" (Plummer).

rwp@Luke:4:16 @{Where he had been brought up} (\hou ˆn tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph“\, a common Greek verb. This visit is before that recorded in strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to ei“thos aut“i\). Second perfect active neuter singular participle of an old \eth“\ (Homer), to be accustomed. Literally according to what was customary to him (\aut“i\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anestˆ\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagn“nai\). Second aorist active infinitive of \anagin“sk“\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).

rwp@Luke:4:40 @{When the sun was setting} (\dunontos tou hˆliou\). Genitive absolute and present participle (\dun“\, late form of \du“\) picturing the sunset scene. Even strkjv@Mark:1:32| has here the aorist indicative \edusen\ (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John:5:10|). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town. {Had} (\eichon\). Imperfect tense including all the chronic cases. {With divers diseases} (\nosois poikilais\). Instrumental case. For "divers" say "many coloured" or "variegated." See on ¯Matthew:4:24; strkjv@Mark:1:34|. {Brought} (\ˆgagon\). Constative summary second aorist active indicative like strkjv@Matthew:8:16|, \prosenegkan\, where strkjv@Mark:1:32| has the imperfect \epheron\, brought one after another. {He laid his hands on every one of them and healed them} (\ho de heni hekast“i aut“n tas cheiras epititheis etherapeuen autous\). Note the present active participle \epititheis\ and the imperfect active \etherapeuen\, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.

rwp@Luke:6:17 @{He came down with them} (\katabas met' aut“n\). Second aorist active participle of \katabain“\, common verb. This was the night of prayer up in the mountain (Mark:31:3; strkjv@Luke:6:12|) and the choice of the Twelve next morning. The going up into the mountain of strkjv@Matthew:5:1| may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he "sat down" (Matthew:5:1|), above the plain or "level place" (\epi topou pedinou\) on the mountain side where Jesus "stood" or "stopped" (\estˆ\). It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see discussion on ¯Matthew:5:1f|. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ's conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. strkjv@Matthew:5:1| speaks of "the multitudes" and "his disciples." strkjv@Luke:6:17| notes "a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon." They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from "the sea coast of Tyre and Sidon" "to hear him and to be healed (\iathˆnai\, first aorist passive of \iaomai\) of their diseases."

rwp@Luke:7:3 @{Sent unto him elders of the Jews} (\apesteilen pros auton presbouterous t“n Ioudai“n\). strkjv@Matthew:8:5| says "the centurion came unto him." For discussion of this famous case of apparent discrepancy see discussion on Matthew. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself. {Asking him} (\er“t“n auton\). Present active participle, masculine singular nominative, of the verb \er“ta“\ common for asking a question as in the old Greek (Luke:22:68|). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, _Light from the Ancient East_, p. 168). It is to be noted here that Luke represents the centurion himself as "asking" through the elders of the Jews (leading citizens). In strkjv@Matthew:8:6| the verb is \parakal“n\ (beseeching). {That he would come and save} (\hop“s elth“n dias“sˆi\). \Hina\ is the more common final or sub-final (as here) conjunction, but \hop“s\ still occurs. \Dias“sˆi\ is effective aorist active subjunctive, to bring safe through as in a storm (Acts:28:1,4|). Common word.

rwp@Luke:7:37 @{A woman which was in the city, a sinner} (\gunˆ hˆtis en tˆi polei hamart“los\). Probably in Capernaum. The use of \hˆtis\ means "Who was of such a character as to be" (cf. strkjv@8:3|) and so more than merely the relative \hˆ\, who, that is, "who was a sinner in the city," a woman of the town, in other words, and known to be such. \Hamart“los\, from \hamartan“\, to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in strkjv@Luke:8:2|, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark:14:3-9; strkjv@Matthew:26:6-13; strkjv@John:12:2-8|). Certainly Luke knew full well the real character of Mary of Bethany (10:38-42|) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat's proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee's house. {When she knew} (\epignousa\). Second aorist active participle from \epigin“sk“\, to know fully, to recognize. She came in by a curious custom of the time that allowed strangers to enter a house uninvited at a feast, especially beggars seeking a gift. This woman was an intruder whereas Mary of Bethany was an invited guest. "Many came in and took their places on the side seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" (Trench in his _Parables_, describing a dinner at a Consul's house at Damietta). {He was sitting at meat} (\katakeitai\). Literally, he is reclining (present tense retained in indirect discourse in Greek). {An alabaster cruse of ointment} (\alabastron murou\). See on ¯Matthew:26:7| for discussion of \alabastron\ and \murou\.

rwp@Luke:7:38 @{Standing behind at his feet} (\stƒsa opis“ para tous podas autou\). Second aorist active participle from \histˆmi\ and intransitive, first aorist \estˆsa\ being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (\para\) his feet {weeping} (\klaiousa\). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (\tois dakrusin\, instrumental case of \dakru\) take the place of the ointment. {Wiped them with the hair of her head} (\tais thrixin tˆs kephalˆs autˆs exemassen\). Inchoative imperfect of an old verb \ekmass“\, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). Songs:Mary of Bethany wiped the feet of Jesus with her hair (John:12:3|) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary's motive and act. {Kissed} (\katephilei\). Imperfect active of \kataphile“\, to kiss repeatedly (force of \kata\), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (15:20|), of the kiss of Judas (Mark:14:45; strkjv@Matthew:26:49|), of the Ephesian elders (Acts:20:37|). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer). {Anointed them with the ointment} (\ˆleiphen t“i mur“i\). Imperfect active again of \aleiph“\, a very common verb. \Chri“\ has a more religious sense. The anointing came after the burst of emotional excitement.

rwp@Luke:7:44 @{Turning} (\strapheis\). Second aorist passive participle. {Seest thou} (\blepeis\). For the first time Jesus looks at the woman and he asks the Pharisee to look at her. She was behind Jesus. Jesus was an invited guest. The Pharisee had neglected some points of customary hospitality. The contrasts here made have the rhythm of Hebrew poetry. In each contrast the first word is the point of defect in Simon: {water} (44), {kiss} (45), {oil} (46).

rwp@Luke:8:2 @{Which had been healed} (\hai ˆsan tetherapeumenai\). Periphrastic past perfect passive, suggesting that the healing had taken place some time before this tour. These women all had personal grounds of gratitude to Jesus. {From whom seven devils (demons) had gone out} (\aph' hˆs daimonia hepta exelˆluthei\). Past perfect active third singular for the \daimonia\ are neuter plural. This first mention of Mary Magdalene describes her special cause of gratitude. This fact is stated also in strkjv@Mark:16:9| in the disputed close of the Gospel. The presence of seven demons in one person indicates special malignity (Mark:5:9|). See strkjv@Matthew:17:45| for the parable of the demon who came back with seven other demons worse than the first. It is not known where Magdala was, whence Mary came.

rwp@Luke:8:3 @{Joanna} (\I“ana\). Her husband \Chuzƒ\, steward (\epitropou\) of Herod, is held by some to be the nobleman (\basilikos\) of strkjv@John:4:46-53| who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Acts:13:1|), Herod's foster brother. Joanna is mentioned again with Mary Magdalene in strkjv@Luke:24:10|. {Who ministered unto them} (\haitines diˆkonoun autois\). Imperfect active of \diakone“\, common verb, but note augment as if from \dia\ and \akone“\, but from \diakonos\ and that from \dia\ and \konis\ (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand. {Of their substance} (\ek t“n huparchont“n autais\). From the things belonging to them. This is the first woman's missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal.

rwp@Luke:8:19 @{His mother and brethren} (\hˆ mˆtˆr kai hoi adelphoi autou\). strkjv@Mark:3:31-35; strkjv@Matthew:12:46-50| place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark's order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in strkjv@John:2:12| when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke:4:16-31|), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John:7:5|). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark:3:21|). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book _The Mother of Jesus_ and also on ¯Mark:3:31| and ¯Matthew:12:46|. {Come to him} (\suntuchein\). Second aorist active infinitive of \suntugchan“\, an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case \aut“i\.

rwp@Luke:9:34 @{Overshadowed them} (\epeskiazen autous\). Imperfect active (aorist in strkjv@Matthew:17:5|) as present participle in strkjv@Mark:9:7|, inchoative, the shadow began to come upon them. On Hermon as on many high mountains a cloud will swiftly cover the cap. I have seen this very thing at Blue Ridge, North Carolina. This same verb is used of the Holy Spirit upon Mary (Luke:1:35|). Nowhere else in the N.T., though an old verb (\epi, skiaz“\, from \skia\, shadow). {As they entered into the cloud} (\en t“i eiselthein autous eis tˆn nephelˆn\). Luke's idiom of \en\ with the articular infinitive again (aorist active this time, on the entering in as to them). All six "entered into" the cloud, but only Peter, James, and John "became afraid" (\ephobˆthˆsan\, ingressive first aorist passive).

rwp@Luke:10:21 @{In that same hour} (\en autˆi tˆi h“rƒi\). Literally, "at the hour itself," almost a demonstrative use of \autos\ (Robertson, _Grammar_, p. 686) and in Luke alone in the N.T. (2:38; strkjv@10:21; strkjv@12:12; strkjv@20:19|). strkjv@Matthew:11:25| uses the demonstrative here, "at that time" (\en ekein“i t“i kair“i\). {Rejoiced in the Holy Spirit} (\ˆgalliasato t“i pneumati t“i hagi“i\). First aorist middle of the late verb \agallia“\ for \agall“\, to exult. Always in the middle in the N.T. save strkjv@Luke:1:47| in Mary's _Magnificat_. This holy joy of Jesus was directly due to the Holy Spirit. It is joy in the work of his followers, their victories over Satan, and is akin to the joy felt by Jesus in strkjv@John:4:32-38| when the vision of the harvest of the world stirred his heart. The rest of this verse is precisely like strkjv@Matthew:11:25f.|, a peculiarly Johannine passage in Matthew and Luke, but not in Mark, and so from Q (the Logia of Jesus). It has disturbed critics who are unwilling to admit the Johannine style and type of teaching as genuine, but here it is. See on Matthew for discussion. "That God had proved his independence of the human intellect is a matter for thankfulness. Intellectual gifts, so far from being necessary, are often a hindrance" (Plummer).

rwp@Luke:10:27 @{And he answering} (\ho de apokritheis\). First aorist participle, no longer passive in idea. The lawyer's answer is first from the _Shema_ (Deuteronomy:6:3; strkjv@11:13|) which was written on the phylacteries. The second part is from strkjv@Leviticus:19:18| and shows that the lawyer knew the law. At a later time Jesus himself in the temple gives a like summary of the law to a lawyer (Mark:12:28-34; strkjv@Matthew:22:34-40|) who wanted to catch Jesus by his question. There is no difficulty in the two incidents. God is to be loved with all of man's four powers (heart, soul, strength, mind) here as in strkjv@Mark:12:30|.

rwp@Luke:10:42 @{The good portion} (\tˆn agathˆn merida\). The best dish on the table, fellowship with Jesus. This is the spiritual application of the metaphor of the dishes on the table. Salvation is not "the good portion" for Martha had that also. {From her} (\autˆs\). Ablative case after \aphairˆthˆsetai\ (future passive indicative). Jesus pointedly takes Mary's side against Martha's fussiness.

rwp@Luke:11:24 @{And finding none} (\kai mˆ heuriskon\). Here strkjv@Matthew:12:43| has \kai ouch heuriskei\ (present active indicative instead of present active participle). strkjv@Luke:11:24-26| is almost verbatim like strkjv@Matthew:12:43-45|, which see. Instead of just "taketh" (\paralambanei\) in verse 26|, Matthew has "taketh with himself" (\paralambanei meth' heautou\). And Luke omits: "Even so shall it be also unto this evil generation" of strkjv@Matthew:12:45|. {Than the first} (\t“n pr“t“n\). Ablative case after the comparative \cheirona\. The seven demons brought back remind one of the seven that afflicted Mary Magdalene (Luke:8:2|).

rwp@Luke:11:27 @{As he said these things} (\en t“i legein auton\). Luke's common idiom, \en\ with articular infinitive. Verses 27,28| are peculiar to Luke. His Gospel in a special sense is the Gospel of Woman. This woman "speaks well, but womanly" (Bengel). Her beatitude (\makaria\) reminds us of Elisabeth's words (Luke:1:42|, \eulogˆmenˆ\). She is fulfilling Mary's own prophecy in strkjv@1:48| (\makariousin me\, shall call me happy).

rwp@Luke:18:34 @{And they perceived not} (\kai ouk egin“skon\). Imperfect active. They kept on not perceiving. Twice already Luke has said this in the same sentence. {They understood none of these things} (\ouden tout“n sunˆkan\). First aorist active indicative, a summary statement. {This saying was hid from them} (\ˆn to rhˆma touto kekrummenon ap' aut“n\). Past perfect passive indicative (periphrastic), state of completion. It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs.

rwp@Luke:24:9 @{From the tomb} (\apo tou mnˆmeiou\). Some documents omit these words. This word for tomb is like our "memorial" from \mimnˆsk“\, to remind. {Told} (\apˆggeilan\). It was a wonderful proclamation. Luke does not separate the story of Mary Magdalene from that of the other women as John does (John:20:2-18|).

rwp@Mark:3:21 @{His friends} (\hoi par' autou\). The phrase means literally "those from the side of him (Jesus)." It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the LXX. The fact that in verse 31| "his mother and his brothers" are expressly mentioned would indicate that they are "the friends" alluded to in verse 21|. It is a mournful spectacle to think of the mother and brothers saying, {He is beside himself} (\exestˆ\). Second aorist active indicative intransitive. The same charge was brought against Paul (Acts:26:24; strkjv@2Corinthians:5:13|). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (3:22|). See on ¯Matthew:9:32-34; strkjv@10:25; strkjv@12:24| for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my _The Mother of Jesus: Her Problems and Her Glory_. The brothers did not as yet believe the pretensions and claims of Jesus (John:7:5|). Herod Antipas will later consider Jesus as John the Baptist _redivivus_, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (\kratˆsai\), forcibly if need be.

rwp@Mark:3:34 @{Looking round on them} (\periblepsamenos\). Another of Mark's life-like touches. Jesus calls those who do the will of God his mother, brothers, and sisters. This does not prove that the sisters were actually there. The brothers were hostile and that gives point to the tragic words of Jesus. One's heart goes out to Mary who has to go back home without even seeing her wondrous Son. What did it all mean to her at this hour?

rwp@Mark:6:6 @{And he marvelled because of their unbelief} (\kai ethaumasen dia tˆn apistian aut“n\). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew:8:10; strkjv@Luke:7:9|). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark:3:21,31|). There is no proof that she ever lost faith in her wonderful Son. {He went round about the villages teaching} (\periˆgen tƒs k“mas kukl“i didask“n\). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7|. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. "Jesus resumes the role of a wandering preacher in Galilee" (Bruce). Imperfect tense, \periˆgen\.

rwp@Mark:6:12 @{Preached that men should repent} (\ekˆruxan hina metano“sin\). Constative aorist (\ekˆruxan\), summary description. This was the message of the Baptist (Matthew:3:2|) and of Jesus (Mark:1:15|).

rwp@Mark:12:28 @{Heard them questioning together} (\akousas aut“n sunzˆtount“n\). The victory of Christ over the Sadducees pleased the Pharisees who now had come back with mixed emotions over the new turn of things (Matthew:22:34|). strkjv@Luke:20:39| represents one of the scribes as commending Jesus for his skilful reply to the Sadducees. Mark here puts this scribe in a favourable light, "knowing that he had answered them well" (\eid“s hoti kal“s apekrithˆ autois\). "Them" here means the Sadducees. But strkjv@Matthew:22:35| says that this lawyer (\nomikos\) was "tempting" (\peiraz“n\) by his question. "A few, among whom was the scribe, were constrained to admire, even if they were willing to criticize, the Rabbi who though not himself a Pharisee, surpassed the Pharisees as a champion of the truth." That is a just picture of this lawyer. {The first of all} (\pr“tˆ pant“n\). First in rank and importance. strkjv@Matthew:22:36| has "great" (\megalˆ\). See discussion there. Probably Jesus spoke in Aramaic. "First" and "great" in Greek do not differ essentially here. Mark quotes strkjv@Deuteronomy:6:4f.| as it stands in the LXX and also strkjv@Leviticus:19:18|. strkjv@Matthew:22:40| adds the summary: "On these two commandments hangeth (\krematai\) the whole law and the prophets."

rwp@Mark:12:38 @{Beware of the scribes} (\blepete apo t“n grammate“n\). Jesus now turns to the multitudes and to his disciples (Matthew:23:1|) and warns them against the scribes and the Pharisees while they are still there to hear his denunciation. The scribes were the professional teachers of the current Judaism and were nearly all Pharisees. Mark (Mark:14:38-40|) gives a mere summary sketch of this bold and terrific indictment as preserved in strkjv@Matthew:23| in words that fairly blister today. strkjv@Luke:20:45-47| follows Mark closely. See strkjv@Matthew:8:15| for this same use of \blepete apo\ with the ablative. It is usually called a translation-Hebraism, a usage not found with \blep“\ in the older Greek. But the papyri give it, a vivid vernacular idiom. "Beware of the Jews" (\blepe saton apo t“n Ioudai“n\, Berl. G. U. 1079. A.D. 41). See Robertson, _Grammar_, p. 577. The pride of the pompous scribes is itemized by Mark: {To walk in long robes} (\stolais\), {stoles}, the dress of dignitaries like kings and priests. {Salutations in the marketplaces} (\aspasmous en tais agorais\), where the people could see their dignity recognized.

rwp@Mark:14:5 @{Above three hundred pence} (\epan“ dˆnari“n triakosi“n\). Matthew has "for much" while strkjv@John:12:5| has "for three hundred pence." The use of "far above" may be a detail from Peter's memory of Judas' objection whose name in this connection is preserved in strkjv@John:12:4|. {And they murmured against her} (\kai enebrim“nto autˆi\). Imperfect tense of this striking word used of the snorting of horses and seen already in strkjv@Mark:1:43; strkjv@11:38|. It occurs in the LXX in the sense of anger as here (Daniel:11:30|). Judas made the complaint against Mary of Bethany, but all the apostles joined in the chorus of criticism of the wasteful extravagance.

rwp@Mark:14:8 @{She hath done what she could} (\ho eschen epoiˆsen\). This alone in Mark. Two aorists. Literally, "what she had she did." Mary could not comprehend the Lord's death, but she at least showed her sympathy with him and some understanding of the coming tragedy, a thing that not one of her critics had done. {She hath anointed my body aforehand for the burying} (\proelaben murisai to s“ma mou eis ton entaphiasmon\). Literally, "she took beforehand to anoint my body for the burial." She anticipated the event. This is Christ's justification of her noble deed. strkjv@Matthew:26:12| also speaks of the burial preparation by Mary, using the verb \entaphiasai\.

rwp@Mark:14:12 @{When they sacrificed the passover} (\hote to pascha ethuon\). Imperfect indicative, customary practice. The paschal lamb (note \pascha\) was slain at 6 P.M., beginning of the fifteenth of the month (Exodus:12:6|), but the preparations were made beforehand on the fourteenth (Thursday). See on ¯Matthew:26:17| for discussion of "eat the passover."

rwp@Mark:14:51 @{A certain young man} (\neaniskos tis\). This incident alone in Mark. It is usually supposed that Mark himself, son of Mary (Acts:12:12|) in whose house they probably had observed the passover meal, had followed Jesus and the apostles to the Garden. It is a lifelike touch quite in keeping with such a situation. Here after the arrest he was following with Jesus (\sunˆkolouthei aut“i\, imperfect tense). Note the vivid dramatic present \kratousin\ (they seize him).

rwp@Mark:15:6 @{Used to release} (\apeluen\). Imperfect tense of customary action where strkjv@Matthew:27:15| has the verb \ei“thei\ (was accustomed to). {They asked of him} (\parˆitounto\). Imperfect middle, expressing their habit also.

rwp@Mark:15:8 @{As he was wont to do unto them} (\kath“s epoiei autois\). Imperfect of customary action again and dative case.

rwp@Mark:15:10 @{He perceived} (\egin“sken\). Imperfect tense descriptive of Pilate's growing apprehension from their conduct which increased his intuitive impression at the start. It was gradually dawning on him. Both Mark and Matthew give "envy" (\phthonon\) as the primary motive of the Sanhedrin. Pilate probably had heard of the popularity of Jesus by reason of the triumphal entry and the temple teaching. {Had delivered} (\paraded“keisan\). Past perfect indicative without augment where strkjv@Matthew:27:18| has the first aorist (kappa aorist) indicative \pared“kan\, not preserving the distinction made by Mark. The aorist is never used "as" a past perfect.

rwp@Mark:15:41 @{Followed him and ministered unto him} (\ˆkolouthoun kai diˆkonoun aut“i\). Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke:8:1-3|) who came up with him (\hai sunanabƒsai aut“i\) to Jerusalem. This summary description in Mark is paralleled in strkjv@Matthew:27:55f.| and strkjv@Luke:23:49|. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes.

rwp@Mark:15:47 @{Beheld} (\ethe“roun\). Imperfect tense picturing the two Marys "sitting over against the sepulchre" (Matthew:27:61|) and watching in silence as the shadows fell upon all their hopes and dreams. Apparently these two remained after the other women who had been beholding from afar the melancholy end (Mark:15:40|) had left and "were watching the actions of Joseph and Nicodemus" (Swete). Probably also they saw the body of Jesus carried and hence they knew where it was laid and saw that it remained there (\tetheitai\, perfect passive indicative, state of completion). "It is evident that they constituted themselves a party of observation" (Gould).

rwp@Mark:16:5 @{Entering into the tomb} (\eiselthousai eis to mnˆmeion\). Told also by strkjv@Luke:24:3|, though not by Matthew. {A young man} (\neaniskon\). An angel in strkjv@Matthew:28:5|, two men in strkjv@Luke:24|. These and like variations in details show the independence of the narrative and strengthen the evidence for the general fact of the resurrection. The angel sat upon the stone (Matthew:28:2|), probably at first. Mark here speaks of the young man {sitting on the right side} (\kathˆmenon en tois dexiois\) inside the tomb. Luke has the two men standing by them on the inside (Luke strkjv@24:4|). Possibly different aspects and stages of the incident. {Arrayed in a white robe} (\peribeblˆmenon stolˆn leukˆn\). Perfect passive participle with the accusative case of the thing retained (verb of clothing). strkjv@Luke:24:4| has "in dazzling apparel." {They were amazed} (\exethambˆthˆsan\). They were utterly (\ex\ in composition) amazed. strkjv@Luke:24:5| has it "affrighted." strkjv@Matthew:28:3f.| tells more of the raiment white as snow which made the watchers quake and become as dead men. But this was before the arrival of the women. Mark, like Matthew and Luke, does not mention the sudden departure of Mary Magdalene to tell Peter and John of the grave robbery as she supposed (John:20:1-10|).

rwp@Mark:16:9 @{When he had risen early on the first day of the week} (\anastas pr“i pr“tˆi sabbatou\). It is probable that this note of time goes with "risen" (\anastas\), though it makes good sense with "appeared" (\ephanˆ\). Jesus is not mentioned by name here, though he is clearly the one meant. Mark uses \mia\ in verse 2|, but \pr“tˆ\ in strkjv@14:12| and the plural \sabbat“n\ in verse 2|, though the singular here. {First} (\pr“ton\). Definite statement that Jesus {appeared} (\ephanˆ\) to Mary Magdalene first of all. The verb \ephanˆ\ (second aorist passive of \phain“\) is here alone of the Risen Christ (cf. \Eleias ephanˆ\, strkjv@Luke:9:8|), the usual verb being \“phthˆ\ (Luke:24:34; strkjv@1Corinthians:15:5ff.|). {From whom} (\par' hˆs\). Only instance of \para\ with the casting out of demons, \ek\ being usual (1:25,26; strkjv@5:8; strkjv@7:26,29; strkjv@9:25|). \Ekbeblˆkei\ is past perfect indicative without augment. This description of Mary Magdalene is like that in strkjv@Luke:8:2| and seems strange in Mark at this point, described as a new character here, though mentioned by Mark three times just before (15:40,47; strkjv@16:1|). The appearance to Mary Magdalene is given in full by strkjv@John:20:11-18|.

rwp@Mark:16:11 @{Disbelieved} (\ˆpistˆsan\). This verb is common in the ancient Greek, but rare in the N.T. and here again verse 16| and nowhere else in Mark. The usual N.T. word is \apeithe“\. strkjv@Luke:24:11| uses this verb (\ˆpistoun\) of the disbelief of the report of Mary Magdalene and the other women. The verb \etheathˆ\ (from \thea“mai\) occurs only here and in verse 14| in Mark.

rwp@Info_Matthew @ There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King's Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

rwp@Matthew:1:1 @{The Book} (\biblos\). There is no article in the Greek, but the following genitives make it definite. It is our word Bible that is here used, _the_ Book as Sir Walter Scott called it as he lay dying. The usual word for book is a diminutive form (\biblion\), a little book or roll such as we have in strkjv@Luke:4:17|, "The roll of the prophet Isaiah." The pieces of papyrus (\papuros\), our paper, were pasted together to make a roll of varying lengths according to one's needs. Matthew, of course, is not applying the word book to the Old Testament, probably not to his own book, but to "the genealogical table of Jesus Christ" (\biblos genese“s Iˆsou Christou\), "the birth roll of Jesus Christ" Moffatt translates it. We have no means of knowing where the writer obtained the data for this genealogy. It differs radically from that in strkjv@Luke:3:23-38|. One can only give his own theory of the difference. Apparently in Matthew we have the actual genealogy of Joseph which would be the legal pedigree of Jesus according to Jewish custom. In Luke we apparently have the actual genealogy of Mary which would be the real line of Jesus which Luke naturally gives as he is writing for the Gentiles.

rwp@Matthew:1:1 @{Jesus Christ}. Both words are used. The first is the name (\Iˆsous\) given by the angel to Mary (Matthew:1:21|) which describes the mission of the child. The second was originally a verbal adjective (\christos\) meaning anointed from the verb to anoint (\chri“\). It was used often in the Septuagint as an adjective like "the anointed priest" (1Kings:2:10|) and then as a substantive to translate the Hebrew word "Messiah" (\Messias\). Songs:Andrew said to Simon: "We have found the Messiah, which is, being interpreted, Christ" (John:1:41|). In the Gospels it is sometimes "the Anointed One," "the Messiah," but finally just a proper name as here, Jesus Christ. Paul in his later Epistles usually has it "Christ Jesus."

rwp@Matthew:1:1 @{The Son of David, the son of Abraham} (\huiou Daueid huiou Abraam\). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. Songs:Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (\bˆn\) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans:8:14; strkjv@9:26; strkjv@Galatians:3:26; strkjv@4:5-7|). Verse 1 is the description of the list in verses 2-17|. The names are given in three groups, Abraham to David (2-6|), David to Babylon Removal (6-11|), Jechoniah to Jesus (12-16|). The removal to Babylon (\metoikesias Babul“nos\) occurs at the end of verse 11|, the beginning of verse 12|, and twice in the resume in verse 17|. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then verse 17| makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list.

rwp@Matthew:1:2 @{Begat} (\egennˆsen\). This word comes, like some of the early chapters of Genesis, with regularity through verse 16, until the birth of Jesus is reached when there is a sudden change. The word itself does not always mean immediate parentage, but merely direct descent. In verse 16| we have "Joseph the husband of Mary, from whom was begotten Jesus who is called Christ" (\ton I“sˆph ton andra Marias ex hˆs egennˆthˆ Iˆsous ho legomenos Christos\). The article occurs here each time with the object of "begat," but not with the subject of the verb to distinguish sharply the proper names. In the case of David the King (1:6|) and Joseph the husband of Mary (1:16|) the article is repeated. The mention of the brethren of Judah (1:2|) and of both Phares and Zara (1:3|) may show that Matthew was not copying a family pedigree but making his own table. All the Greek manuscripts give verse 16| as above save the Ferrar Group of minuscules which are supported by the Sinaitic Syriac Version. Because of this fact Von Soden, whose text Moffatt translates, deliberately prints his text "_Jacob begat Jesus_" (\I“sˆph de egennˆsen Iˆsoun\). But the Sinaitic Syriac gives the Virgin Birth of Jesus in strkjv@Matthew:1:18-25|. Hence it is clear that "begat" here in strkjv@1:16| must merely mean line of descent or the text has been tampered with in order to get rid of the Virgin Birth idea, but it was left untouched in strkjv@1:18-25|. I have a full discussion of the problem in chapter XIV of _Studies in the Text of the New Testament_. The evidence as it now stands does not justify changing the text of the Greek uncials to suit the Sinaitic Syriac. The Virgin Birth of Jesus remains in strkjv@1:16|. The spelling of these Hebrew names in English is usually according to the Hebrew form, not the Greek. In the Greek itself the Hebrew spelling is often observed in violation of the Greek rules for the ending of words with no consonants save _n,r,s_. But the list is not spelled consistently in the Greek, now like the Hebrew as in Abraham, Isaac, Jacob, now like the Greek as in Judah, Solomon, Hezekiah, though the Hebrew style prevails.

rwp@Matthew:1:18 @{Betrothed to Joseph} (\Mnˆsteutheisˆs t“i I“sˆph\). Matthew proceeds to explain his statement in strkjv@1:16| which implied that Joseph, though the legal father of Jesus in the royal line, was not the actual father of Mary's Son. Betrothal with the Jews was a serious matter, not lightly entered into and not lightly broken. The man who betrothed a maiden was legally husband (Genesis:29:21; strkjv@Deuteronomy:22:23f.|) and "an informal cancelling of betrothal was impossible" (McNeile). Though they did not live together as husband and wife till actual marriage, breach of faithfulness on the part of the betrothed was treated as adultery and punished with death. _The New Testament in Braid Scots_ actually has "mairry't till Joseph" for "betrothed to Joseph." Matthew uses the genitive absolute construction here, a very common Greek idiom.

rwp@Matthew:1:18 @{Of the Holy Ghost} (\ek pneumatos hagiou\). The discovery that Mary was pregnant was inevitable and it is plain that she had not told Joseph. She "was found with child" (\heurethˆ en gastri echousa\). This way of putting it, the usual Greek idiom, plainly shows that it was the discovery that shocked Joseph. He did not as yet know what Matthew plainly asserts that the Holy Ghost, not Joseph and not any man, was responsible for the pregnancy of Mary. The problem of the Virgin Birth of Jesus has been a disturbing fact to some through all the ages and is today to those who do not believe in the pre-existence of Christ, the Son of God, before his Incarnation on earth. This is the primal fact about the Birth of Christ. The Incarnation of Christ is clearly stated by Paul (2Corinthians:8:9; strkjv@Phillipians:2:5-11|; and involved in strkjv@Colossians:1:15-19|) and by John (John:1:14; strkjv@17:5|). If one frankly admits the actual pre-existence of Christ and the real Incarnation, he has taken the longest and most difficult step in the matter of the supernatural Birth of Christ. That being true, no merely human birth without the supernatural element can possibly explain the facts. Incarnation is far more than the Indwelling of God by the Holy Spirit in the human heart. To admit real incarnation and also full human birth, both father and mother, creates a greater difficulty than to admit the Virgin Birth of Jesus begotten by the Holy Spirit, as Matthew here says, and born of the Virgin Mary. It is true that only Matthew and Luke tell the story of the supernatural birth of Jesus, though strkjv@John:1:14| seems to refer to it. Mark has nothing whatever concerning the birth and childhood of Jesus and so cannot be used as a witness on the subject. Both Matthew and Luke present the birth of Jesus as not according to ordinary human birth. Jesus had no human father. There is such a thing in nature as parthenogenesis in the lower orders of life. But that scientific fact has no bearing here. We see here God sending his Son into the world to be the world's Saviour and he gave him a human mother, but not a human father so that Jesus Christ is both Son of God and Son of Man, the God Man. Matthew tells the story of the birth of Jesus from the standpoint of Joseph as Luke gives it from the standpoint of Mary. The two narratives harmonize with each other. One credits these most wonderful of all birth narratives according as he believes in the love and power of Almighty God to do what he wills. There is no miracle with God who has all power and all knowledge. The laws of nature are simply the expression of God's will, but he has not revealed all his will in the laws that we discover. God is Spirit. He is Person. He holds in his own power all life. strkjv@John:3:16| is called the Little Gospel because it puts briefly the love of God for men in sending his own Son to live and die for us.

rwp@Matthew:1:19 @{A Righteous Man} (\dikaios\). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke:1:6|) and Simeon (Luke:2:25|). "An upright man," the _Braid Scots_ has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy:22:23|). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace" (McNeile). {And yet not willing} (\kai mˆ thel“n\). Songs:we must understand \kai\ here, "and yet." Matthew makes a distinction here between "willing" (\thel“n\) and "wishing" (\eboulˆthˆ\), that between purpose (\thel“\) and desire (\boulomai\) a distinction not always drawn, though present here. It was not his purpose to "make her a public example" (\deigmatisai\), from the root (\deiknumi\ to show), a rare word (Colossians:2:15|). The Latin Vulgate has it _traducere_, the Old Latin _divulgare_, Wycliff _pupplische_ (publish), Tyndale _defame_, Moffatt _disgrace_, Braid Scots "Be i the mooth o' the public." The substantive (\deigmatismos\) occurs on the Rosetta Stone in the sense of "verification." There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan's _Vocabulary_). The compound form appears (\paradeigmatiz“\) in strkjv@Hebrews:6:6| and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily." He could give her a bill of divorcement (\apolusai\), the \gˆt\ laid down in the Mishna, without a public trial. He had to give her the writ (\gˆt\) and pay the fine (Deuteronomy:24:1|). Songs:he proposed to do this privately (\lathrai\) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love" (McNeile).

rwp@Matthew:1:20 @{An angel of the Lord appeared unto him in a dream} (\aggelos kuriou kat' onar ephanˆ aut“i\). This expression (\aggelos kuriou\) is without the article in the New Testament except when, as in strkjv@1:24|, there is reference to the angel previously mentioned. Sometimes in the Old Testament Jehovah Himself is represented by this phrase. Surely Joseph needed God's help if ever man did. If Jesus was really God's Son, Joseph was entitled to know this supreme fact that he might be just to both Mary and her Child. It was in a dream, but the message was distinct and decisive for Joseph. He is called "Son of David" as had been shown by Matthew in strkjv@Matthew:1:16|. Mary is called his "wife" (\tˆn gunaika sou\). He is told "not to become afraid" (ingressive first aorist passive subjunctive in prohibition, (\mˆ phobˆthˆis\), "to take to his side" (\paralabein\, ingressive aorist active infinitive) her whom he had planned (\enthumˆthentos\, genitive absolute again, from \en\ and \thumos\) to send away with a writ of divorce. He had pondered and had planned as best he knew, but now God had called a halt and he had to decide whether he was willing to shelter Mary by marrying her and, if necessary, take upon himself whatever stigma might attach to her. Joseph was told that the child was begotten of the Holy Spirit and thus that Mary was innocent of any sin. But who would believe it now if he told it of her? Mary knew the truth and had not told him because she could not expect him to believe it.

rwp@Matthew:1:22 @{That it may be fulfilled} (\hina plˆr“thˆi\). Alford says that "it is impossible to interpret \hina\ in any other sense than in order that." That was the old notion, but modern grammarians recognize the non-final use of this particle in the _Koin‚_ and even the consecutive like the Latin _ut_. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in strkjv@Mark:11:28; strkjv@John:9:36; strkjv@1John:1:9; strkjv@Revelation:9:20; strkjv@13:13|. See discussion in my _Grammar of the Greek New Testament in the Light of Historical Research_, pp. 997-9. All the same it is purpose here, God's purpose, Matthew reports the angel as saying, spoken "by (\hupo\, immediate agent) the Lord through (\dia\, intermediate agent) the prophet." {"All this has happened"} (\touto de holon gegonen\, present perfect indicative), stands on record as historical fact. But the Virgin Birth of Jesus is not due to this interpretation of strkjv@Isaiah:7:14|. It is not necessary to maintain (Broadus) that Isaiah himself saw anything more in his prophecy than that a woman then a virgin, would bear a son and that in the course of a few years Ahaz would be delivered from the king of Syria and Israel by the coming of the Assyrians. This historical illustration finds its richest fulfilment in the birth of Jesus from Mary. "Words of themselves are empty. They are useful only as vessels to convey things from mind to mind" (Morison). The Hebrew word for young woman is translated by virgin (\parthenos\), but it is not necessary to conclude that Isaiah himself contemplated the supernatural birth of Jesus. We do not have to say that the idea of the Virgin Birth of Jesus came from Jewish sources. Certainly it did not come from the pagan myths so foreign to this environment, atmosphere and spirit. It is far simpler to admit the supernatural fact than try to explain the invention of the idea as a myth to justify the deification of Jesus. The birth, life, and death of Jesus throw a flood of light on the Old Testament narrative and prophecies for the early Christians. In Matthew and John in particular we often see "that the events of Christ's life were divinely ordered for the express purpose of fulfilling the Old Testament" (McNeile). See strkjv@Matthew:2:15,23; strkjv@4:14-17; strkjv@8:17; strkjv@12:17-21; strkjv@13:25; strkjv@21:4f.; strkjv@John:12:38f.; strkjv@13:18; strkjv@19:24,28,36f|.

rwp@Matthew:1:24 @{Took unto him his wife} (\parelaben tˆn gunaika autou\). The angel had told him not to be afraid to "take to his side" Mary his wife (1:20|). Songs:when he awoke from his sleep he promptly obeyed the angel and "took his wife home" (Moffatt). One can only imagine the relief and joy of Mary when Joseph nobly rose to his high duty toward her. I have tried to sketch Mary's problems in _Mary the Mother of Jesus: Her Problems and Her Glory._

rwp@Matthew:1:25 @{And knew her not} (\kai ouk egin“sken autˆn\). Note the imperfect tense, continuous or linear action. Joseph lived in continence with Mary till the birth of Jesus. Matthew does not say that Mary bore no other children than Jesus. "Her firstborn" is not genuine here, but is a part of the text in strkjv@Luke:2:7|. The perpetual virginity of Mary is not taught here. Jesus had brothers and sisters and the natural meaning is that they were younger children of Joseph and Mary and not children of Joseph by a previous marriage. Songs:Joseph "called his name Jesus" as the angel had directed and the child was born in wedlock. Joseph showed that he was an upright man in a most difficult situation.

rwp@Matthew:2:1 @{In Bethlehem of Judea} (\en Bˆthleem tˆs Ioudaias\). There was a Bethlehem in Galilee seven miles northwest of Nazareth (Josephus, _Antiquities_ XIX. 15). This Bethlehem (house of bread, the name means) of Judah was the scene of Ruth's life with Boaz (Ruth:1:1f.; Mt. strkjv@1:5|) and the home of David, descendant of Ruth and ancestor of Jesus (Mt. strkjv@1:5|). David was born here and anointed king by Samuel (1Samuel:17:12|). The town came to be called the city of David (Luke:2:11|). Jesus, who was born in this House of Bread called himself the Bread of Life (John:6:35|), the true Manna from heaven. Matthew assumes the knowledge of the details of the birth of Jesus in Bethlehem which are given in strkjv@Luke:2:1-7| or did not consider them germane to his purpose. Joseph and Mary went to Bethlehem from Nazareth because it was the original family home for both of them. The first enrolment by the Emperor Augustus as the papyri show was by families (\kat' oikian\). Possibly Joseph had delayed the journey for some reason till now it approached the time for the birth of the child.

rwp@Matthew:2:15 @{Until the death of Herod} (\he“s tˆs teleutˆs Hˆr“idou\). The Magi had been warned in a dream not to report to Herod and now Joseph was warned in a dream to take Mary and the child along (\mellei zˆtein tou apolesai\ gives a vivid picture of the purpose of Herod in these three verbs). In Egypt Joseph was to keep Mary and Jesus till the death of Herod the monster. Matthew quotes strkjv@Hosea:11:1| to show that this was in fulfilment of God's purpose to call his Son out of Egypt. He may have quoted again from a collection of _testimonia_ rather than from the Septuagint. There is a Jewish tradition in the Talmud that Jesus "brought with him magic arts out of Egypt in an incision on his body" (_Shabb_. 104b). "This attempt to ascribe the Lord's miracles to Satanic agency seems to be independent of Matthew, and may have been known to him, so that one object of his account may have been to combat it" (McNeile).

rwp@Matthew:2:22 @{Warned in a dream} (\chrˆmatistheis kat' onar\). He was already afraid to go to Judea because Archelaus was reigning (ruling, not technically king, \basileuei\). In a fret at last before his death Herod had changed his will again and put Archelaus, the worst of his living sons, in the place of Antipas. Songs:Joseph went to Galilee. Matthew has had nothing about the previous dwelling of Joseph and Mary in Nazareth. We learn that from Luke who tells nothing of the flight into Egypt. The two narratives supplement one another and are in no sense contradictory.

rwp@Matthew:3:1 @{And in those days cometh John the Baptist} (\en de tais hˆmerais paraginetai I“anˆs ho Baptistˆs\). Here the synoptic narrative begins with the baptism of John (Mt. strkjv@3:1; strkjv@Mark:1:2; strkjv@Luke:3:1|) as given by Peter in strkjv@Acts:1:22|, "from the baptism of John, unto the day that he was received up from us" (cf. also strkjv@Acts:10:37-43|, Peter's summary to Cornelius very much like the outline of Mark's Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius's reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb (\paraginetai\) "came on the scene," but it is the historical present and calls for a vivid imagination on the part of the reader. There he is as he comes forward, makes his appearance. His name John means "Gift of Jehovah" (cf. German _Gotthold_) and is a shortened form of Johanan. He is described as "the Baptist," "the Baptizer" for that is the rite that distinguishes him. The Jews probably had proselyte baptism as I. Abrahams shows (_Studies in Pharisaism and the Gospels_, p. 37). But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance.

rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogˆtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogˆmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge“\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi pt“choi t“i pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\pt“choi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \pt“ss“\ to crouch, to cower). The other word \penˆs\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \pt“chos\ is more frequent in the New Testament and implies deeper poverty than \penˆs\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.

rwp@Matthew:10:7 @{As ye go, preach} (\poreuomenoi kˆrussete\). Present participle and present imperative. They were itinerant preachers on a "preaching tour," heralds (\kˆrukes\) proclaiming good news. The summary message is the same as that of the Baptist (3:2|) that first startled the country, "the kingdom of heaven has drawn nigh." He echoed it up and down the Jordan Valley. They are to shake Galilee with it as Jesus had done (4:17|). That same amazing message is needed today. But "the apprentice apostles" (Bruce) could tell not a little about the King of the Kingdom who was with them.

rwp@Matthew:12:46 @{His mother and his brothers} (\hˆ mˆtˆr kai hoi adelphoi autou\). Brothers of Jesus, younger sons of Joseph and Mary. The charge of the Pharisees that Jesus was in league with Satan was not believed by the disciples of Jesus, but some of his friends did think that he was beside himself (Mark:3:21|) because of the excitement and strain. It was natural for Mary to want to take him home for rest and refreshment. Songs:the mother and brothers are pictured standing outside the house (or the crowd). They send a messenger to Jesus.

rwp@Matthew:12:49 @{Behold my mother and my brothers} (\idou hˆ mˆtˆr mou kai hoi adelphoi mou\). A dramatic wave of the hand towards his disciples (learners) accompanied these words. Jesus loved his mother and brothers, but they were not to interfere in his Messianic work. The real spiritual family of Jesus included all who follow him. But it was hard for Mary to go back to Nazareth and leave Jesus with the excited throng so great that he was not even stopping to eat (Mark:3:20|).

rwp@Matthew:13:54 @{Is not this the carpenter's son?} (\ouch houtos estin ho tou tekt“nos huios?\). The well-known, the leading, or even for a time the only carpenter in Nazareth till Jesus took the place of Joseph as the carpenter. What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching (\edidasken\). That has often puzzled people how a boy whom they knew could become the man he apparently is after leaving them. They knew Joseph, Mary, the brothers (four of them named) and sisters (names not given). Jesus passed here as the son of Joseph and these were younger brothers and sisters (half brothers and sisters technically).

rwp@Matthew:17:5 @{Overshadowed} (\epeskiasen\). They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke:1:35|) and of Peter's shadow (Acts:5:15|). {This is} (\houtos estin\). At the baptism (Matthew:3:17|) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus. {Hear ye him} (\akouete autou\). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.

rwp@Matthew:21:17 @{To Bethany} (\eis Bˆthanian\). House of depression or misery, the Hebrew means. But the home of Martha and Mary and Lazarus there was a house of solace and comfort to Jesus during this week of destiny. He {lodged there} (\ˆulisthˆ ekei\) whether at the Bethany home or out in the open air. It was a time of crisis for all.

rwp@Matthew:26:6 @{In the house of Simon the leper} (\en oikiƒi Sim“nos tou leprou\). Evidently a man who had been healed of his leprosy by Jesus who gave the feast in honour of Jesus. All sorts of fantastic theories have arisen about it. Some even identify this Simon with the one in strkjv@Luke:7:36ff.|, but Simon was a very common name and the details are very different. Some hold that it was Martha's house because she served (John:12:2|) and that Simon was either the father or husband of Martha, but Martha loved to serve and that proves nothing. Some identify Mary of Bethany with the sinful woman in strkjv@Luke:7| and even with Mary Magdalene, both gratuitous and groundless propositions. For the proof that Mary of Bethany, Mary Magdalene, and the sinful woman of strkjv@Luke:7| are all distinct see my _Some Minor Characters in the New Testament_. John (John:12:1|) apparently locates the feast six days before the passover, while Mark (Mark:14:3|) and Matthew (26:6|) seem to place it on the Tuesday evening (Jewish Wednesday) just two days before the passover meal. It is possible that John anticipates the date and notes the feast at Bethany at this time because he does not refer to Bethany again. If not, the order of Mark must be followed. According to the order of Mark and Matthew, this feast took place at the very time that the Sanhedrin was plotting about the death of Jesus (Mark:14:1f.|).

rwp@Matthew:26:8 @{This waste} (\hˆ ap“leia hautˆ\). Dead loss (\ap“leia\) they considered it, nothing but sentimental aroma. It was a cruel shock to Mary of Bethany to hear this comment. Matthew does not tell as John does (John:12:4|) that it was Judas who made the point which the rest endorsed. Mark explains that they mentioned "three hundred pence," while Matthew (26:9|) only says "for much" (\pollou\).

rwp@Matthew:26:10 @{Why trouble ye the woman?} (\ti kopous parechete tˆi gunaiki?\) A phrase not common in Greek writers, though two examples occur in the papyri for giving trouble. \Kopos\ is from \kopt“\, to beat, smite, cut. It is a beating, trouble, and often work, toil. Jesus champions Mary's act with this striking phrase. It is so hard for some people to allow others liberty for their own personalities to express themselves. It is easy to raise small objections to what we do not like and do not understand. {A good work upon me} (\ergon kalon eis eme\). A beautiful deed upon Jesus himself.

rwp@Matthew:26:12 @{To prepare me for burial} (\pros to entaphiasai me\). Mary alone had understood what Jesus had repeatedly said about his approaching death. The disciples were so wrapped up in their own notions of a political kingdom that they failed utterly to sympathize with Jesus as he faced the cross. But Mary with the woman's fine intuitions did begin to understand and this was her way of expressing her high emotions and loyalty. The word here is the same used in strkjv@John:19:40| about what Joseph of Arimathea and Nicodemus did for the body of Jesus before burial with the addition of \pros to\ showing the purpose of Mary (the infinitive of purpose). Mary was vindicated by Jesus and her noble deed has become a "memorial of her" (\eis mnˆmosumon autˆs\) as well as of Jesus.

rwp@Matthew:26:15 @{What are ye willing to give me?} (\ti thelete moi dounai?\) This "brings out the _chaffering_ aspect of the transaction" (Vincent). "Mary and Judas extreme opposites: she freely spending in love, he willing to sell his Master for money" (Bruce). And her act of love provoked Judas to his despicable deed, this rebuke of Jesus added to all the rest. {And I will deliver him unto you} (\kag“ h–min parad“s“ auton\). The use of \kai\ with a co-ordinate clause is a colloquialism (common in the _Koin‚_ as in the Hebrew use of _wav_. "A colloquialism or a Hebraism, the traitor mean in style as in spirit" (Bruce). The use of \eg“\ seems to mean "I though one of his disciples will hand him over to you if you give me enough." {They weighed unto him} (\hoi de estˆsan auto\). They placed the money in the balances or scales. "Coined money was in use, but the shekels may have been weighed out in antique fashion by men careful to do an iniquitous thing in the most orthodox way" (Bruce). It is not known whether the Sanhedrin had offered a reward for the arrest of Jesus or not. {Thirty pieces of silver} (\triakonta arguria\). A reference to strkjv@Zechariah:11:12|. If a man's ox gored a servant, he had to pay this amount (Exodus:21:32|). Some manuscripts have \statˆras\ (staters). These thirty silver shekels were equal to 120 \denarii\, less than five English pounds, less than twenty-five dollars, the current price of a slave. There was no doubt contempt for Jesus in the minds of both the Sanhedrin and Judas in this bargain.

rwp@Matthew:26:18 @{To such a man} (\pros ton deina\). The only instance in the N.T. of this old Attic idiom. The papyri show it for "Mr. X" and the modern Greek keeps it. Jesus may have indicated the man's name. Mark (Mark:14:13|) and Luke (Luke:22:10|) describe him as a man bearing a pitcher of water. It may have been the home of Mary the mother of John Mark. {I keep the passover at thy house} (\pros se poi“ to pascha\). Futuristic present indicative. The use of \pros se\ for "at thy house" is neat Greek of the classic period. Evidently there was no surprise in this home at the command of Jesus. It was a gracious privilege to serve him thus.

rwp@Matthew:27:55 @{Many women} (\gunaikes pollai\). We have come to expect the women from Galilee to be faithful, last at the Cross and first at the tomb. Luke (Luke:23:49|) says that "all his acquaintance" (\pantes hoi gn“stoi aut“i\) stood at a distance and saw the end. One may hope that the apostles were in that sad group. But certainly many women were there. The Mother of Jesus had been taken away from the side of the Cross by the Beloved Disciple to his own home (John:19:27|). Matthew names three of the group by name. Mary Magdalene is mentioned as a well-known person though not previously named in Matthew's Gospel. Certainly she is not the sinful woman of strkjv@Luke:7| nor Mary of Bethany. There is another Mary, the mother of James and Joseph (Joses) not otherwise known to us. And then there is the mother of the sons of Zebedee (James and John), usually identified with Salome (Mark:15:40|). These noble and faithful women were "beholding from afar" (\apo makrothen the“rousai\). These three women may have drawn nearer to the Cross for Mary the Mother of Jesus stood beside the Cross (\para t“i staur“i\) with Mary of Clopas and Mary Magdalene (John:19:25|) before she left. They had once ministered unto Jesus (\diakonousai aut“i\) and now he is dead. Matthew does not try to picture the anguish of heart of these noble women nor does he say as Luke (Luke:23:48|) does that "they returned smiting their breasts." He drops the curtain on that saddest of all tragedies as the loyal band stood and looked at the dead Christ on Golgotha. What hope did life now hold for them?

rwp@Matthew:27:57 @{And when even was come} (\opsias de genomenˆs\). It was the Preparation (\paraskeuˆ\), the day before the sabbath (Mark:15:42; strkjv@Luke:23:54; strkjv@John:31:42|). \Paraskeuˆ\ is the name in modern Greek today for Friday. The Jews were anxious that these bodies should be taken down before the sabbath began at 6 P.M. The request of Joseph of Arimathea for the body of Jesus was a relief to Pilate and to the Jews also. We know little about this member of the Sanhedrin save his name Joseph, his town Arimathea, that he was rich, a secret disciple, and had not agreed to the death of Jesus. Probably he now wished that he had made an open profession. But he has courage now when others are cowardly and asked for the personal privilege (\ˆitˆsato\, middle voice, asked for himself) of placing the body of Jesus in his new tomb. Some today identify this tomb with one of the rock tombs now visible under Gordon's Calvary. It was a mournful privilege and dignity that came to Joseph and Nicodemus (John:19:39-41|) as they wrapped the body of Jesus in clean linen cloth and with proper spices placed it in this fresh (\kain“i\) tomb in which no body had yet been placed. It was cut in the rock (\elatomˆsen\) for his own body, but now it was for Jesus. But now (verse 60|) he rolled a great stone to the door of the tomb and departed. That was for safety. But two women had watched the sad and lonely ceremony, Mary Magdalene and the other Mary (mother of James and Joseph). They were sitting opposite and looking in silence.

rwp@Matthew:28:5 @{Unto the women} (\tais gunaixin\). According to John, Mary Magdalene had left to go and tell Peter and John of the supposed grave robbery (John:20:1f.|). But the other women remained and had the interview with the angel (or men, Luke) about the empty tomb and the Risen Christ. {Jesus the Crucified} (\Iˆsoun ton estaur“menon\). Perfect passive participle, state of completion. This he will always be. Songs:Paul will preach as essential to his gospel "and this one crucified" (\kai touton estaur“menon\, strkjv@1Corinthians:2:2|).

rwp@Matthew:28:9 @{Jesus met them} (\Iˆsous hupˆntˆsen autais\). Came suddenly face to face (\anta“, hupo\) with them as they brooded over the message of the angel and the fact of the empty tomb (associative instrumental, \autais\). Cf. strkjv@8:34; strkjv@24:1-6|. Probably the lost portion of Mark's Gospel contained the story of this meeting with Jesus which changed their fears into joy and peace. His greeting was the ordinary "Hail" (\chairete\). They fell at his feet and held them in reverence while they worshipped him. Jesus allowed this act of worship though he forbade eager handling of his body by Mary Magdalene (John:20:17|). It was a great moment of faith and cheer.

rwp@Philemon:1:2 @{To Apphia our sister} (\Apphiƒi tˆi adelphˆi\). Dative case in address. A common name in Phrygian inscriptions and apparently the wife of Philemon. "Sister" is in the Christian sense. {To Archippus} (\Archipp“i\). Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand strkjv@Colossians:4:17| to imply. {Fellow-soldier} (\sunstrati“tˆi\). Old word, only here and strkjv@Phillipians:2:25| in N.T. In metaphorical sense. Perhaps while Paul was in Ephesus. {To the church in thy house} (\tˆi kat' oikon sou ekklˆsiƒi\). The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, _Exp. Grk. T._). See strkjv@Acts:12:12| for Mary's house in Jerusalem, strkjv@1Corinthians:16:19| for the house of Aquila and Prisca in Ephesus, strkjv@Romans:16:5| for the house of Prisca and Aquila in Rome, strkjv@Colossians:4:15| for the house of Nympha in Laodicea.

rwp@Revelation:1:3 @{Blessed} (\makarios\). As in strkjv@Matthew:5:3ff|. This endorses the book as a whole. {He that readeth} (\ho anagin“sk“n\). Present active singular articular participle of \anagin“sk“\ (as in strkjv@Luke:4:16|). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2Corinthians:3:14f.|). The church reader (\anagn“stˆs\, lector) gradually acquired an official position. John expects this book to be read in each of the seven churches mentioned (1:4|) and elsewhere. Today the public reading of the Bible is an important part of worship that is often poorly done. {They that hear} (\hoi akouontes\). Present active plural articular participle of \akou“\ (the audience). {And keep} (\kai tˆrountes\). Present active participle of \tˆre“\, a common Johannine word (1John:2:4|, etc.). Cf. strkjv@Matthew:7:24|. "The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages" (Moffatt). {Written} (\gegrammena\). Perfect passive participle of \graph“\. {For the time is at hand} (\ho gar kairos eggus\). Reason for listening and keeping. On \kairos\ see strkjv@Matthew:12:1|, time of crisis as in strkjv@1Corinthians:7:29|. How near \eggus\ (at hand) is we do not know any more than we do about \en tachei\ (shortly) in strkjv@1:1|.

rwp@Revelation:12:1 @{A great sign} (\sˆmeion mega\). The first of the visions to be so described (13:3; strkjv@15:1|), and it is introduced by \“phthˆ\ as in strkjv@11:19; strkjv@12:3|, not by \meta tauto\ or by \eidon\ or by \eidon kai idou\ as heretofore. This "sign" is really a \teras\ (wonder), as it is so by association in strkjv@Matthew:24:24; strkjv@John:4:48; strkjv@Acts:2:22; strkjv@5:12|. The element of wonder is not in the word \sˆmeion\ as in \teras\, but often in the thing itself as in strkjv@Luke:21:11; strkjv@John:9:16; strkjv@Revelation:13:13ff.; strkjv@15:1; strkjv@16:14; strkjv@19:20|. {A woman} (\gunˆ\). Nominative case in apposition with \sˆmeion\. "The first 'sign in heaven' is a Woman--the earliest appearance of a female figure in the Apocalyptic vision" (Swete). {Arrayed with the sun} (\peribeblˆmenˆ ton hˆlion\). Perfect passive participle of \periball“\, with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be "the church of the Old Testament" as "the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society." Certainly she is not the Virgin Mary, as verse 17| makes clear. Beckwith takes her to be "the heavenly representative of the people of God, the _ideal_ Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants." John may have in mind strkjv@Isaiah:7:14| (Matthew:1:23; strkjv@Luke:1:31|) as well as strkjv@Micah:4:10; strkjv@Isaiah:26:17f.; strkjv@66:7| without a definite picture of Mary. The metaphor of childbirth is common enough (John:16:21; strkjv@Galatians:4:19|). The figure is a bold one with the moon "under her feet" (\hupokat“ t“n pod“n autˆs\) and "a crown of twelve stars" (\stephanos aster“n d“deka\), a possible allusion to the twelve tribes (James:1:1; strkjv@Revelation:21:12|) or to the twelve apostles (Revelation:21:14|).

rwp@Revelation:12:5 @{She was delivered of a son} (\eteken huion\). Literally, "she bore a son" (second aorist active indicative of \tikt“\). {A man child} (\arsen\). Songs:A C with the neuter \teknon\ or \paidion\ in mind, as often in O.T. (\eteken arsen\, strkjv@Exodus:1:16ff.; strkjv@2:2; strkjv@Leviticus:12:2,7; strkjv@Isaiah:66:7; strkjv@Jeremiah:20:15|, etc.), but P and some cursives read \arsena\ (masculine accusative), as in verse 13| (\ton arsena\), while Aleph Q have \arrena\. The word is old (either \arsˆn\ or \arrˆn\), as in strkjv@Matthew:19:4|, only in this chapter in the Apocalypse. It is really redundant after \huion\ (son), as in Tob. strkjv@6:12 (Aleph). {Who is to rule all the nations with a rod of iron} (\hos mellei poimainein panta ta ethnˆ en rabd“i sidˆrƒi\). See strkjv@2:27| for these words (from strkjv@Psalms:2:9|) applied there to victorious Christians also, and in strkjv@19:15| to the triumphant Christian. His rule will go beyond the Jews (Matthew:2:6|). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this "ideal woman" (God's people). {Was caught unto God} (\hˆrpasthˆ\). First aorist passive indicative of \harpaz“\, old verb for seizing or snatching away, as in strkjv@John:10:12|, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that "the Dragon's vigilance was futile" (Swete). "The Messiah, so far from being destroyed, is caught up to a share in God's throne" (Beckwith).

rwp@Revelation:12:6 @{Fled into the wilderness} (\ephugen eis tˆn erˆmon\). Second aorist active indicative of \pheug“\. Here, of course, not Mary, but "the ideal woman" (God's people) of the preceding verses, who fled under persecution of the dragon. God's people do not at once share the rapture of Christ, but the dragon is unable to destroy them completely. The phrases used here seem to be reminiscent of strkjv@Deuteronomy:8:2ff.| (wanderings of Israel in the wilderness), strkjv@1Kings:17:2f.| and strkjv@19:3f.| (Elijah's flight), I Macc. strkjv@2:29 (flight of the Jews from Antiochus Epiphanes), strkjv@Matthew:2:13| (flight of Joseph and Mary to Egypt), strkjv@Mark:13:14| (the flight of Christians at the destruction of Jerusalem). {Where} (\hopou--ekei\). Hebrew redundancy (where--there) as in strkjv@3:8; strkjv@8:9,9; strkjv@13:8,12; strkjv@17:9; strkjv@20:8|. {Prepared} (\hˆtoimasmenon\). Perfect passive predicate participle of \hetoimaz“\, for which verb see strkjv@Matthew:20:23; strkjv@Revelation:8:6; strkjv@9:7,15; strkjv@16:12; strkjv@19:7; strkjv@21:2|, and for its use with \topos\ strkjv@John:14:2f.| and for the kind of fellowship meant by it (Psalms:31:21; strkjv@2Corinthians:13:13; strkjv@Colossians:3:3; strkjv@1John:1:3|). {Of God} (\apo tou theou\). "From (by) God," marking the source as God (9:18; strkjv@James:1:13|). This anticipatory symbolism is repeated in strkjv@12:13f|. {That there they may nourish her} (\hina ekei treph“sin autˆn\). Purpose clause with \hina\ and the present for continued action: active subjunctive according to A P though C reads \trephousin\, present active indicative, as is possible also in strkjv@13:17| and certainly so in strkjv@1John:5:20| (Robertson, _Grammar_, p. 984), a solecism in late vernacular Greek. The plural is indefinite "they" as in strkjv@10:11; strkjv@11:9|. One MSS. has \trephetai\ (is nourished). The stereotyped phrase occurs here, as in strkjv@11:2f.|, for the length of the dragon's power, repeated in strkjv@12:14| in more general terms and again in strkjv@13:5|.

rwp@Romans:3:10 @{As it is written} (\kath“s gegraptai hoti\). Usual formula of quotation as in verse 4| with recitative \hoti\ added as in verse 8|. Paul here uses a catena or chain of quotations to prove his point in verse 9| that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had _Testimonia_ (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Verses 10-12| come from strkjv@Psalms:14:1-3|; first half of 13| as far as \edoliousan\ from strkjv@Psalms:4:9|, the second half from strkjv@Psalms:140:3|; verse 14| from strkjv@Psalms:10:7|; 15-17| from an abridgment of strkjv@Isaiah:59:7f.|; verse 18| from strkjv@Psalms:35:1|. Paul has given compounded quotations elsewhere (2Corinthians:6:16; strkjv@Romans:9:25f.,27f; strkjv@11:26f.,34f.; strkjv@12:19f.|). Curiously enough this compounded quotation was imported bodily into the text (LXX) of strkjv@Psalms:14| after verse 4 in Aleph B, etc. {There is none righteous, no, not one} (\ouk estin dikaios oude heis\). "There is not a righteous man, not even one." This sentence is like a motto for all the rest, a summary for what follows.

rwp@Romans:5:12 @{Therefore} (\dia touto\). "For this reason." What reason? Probably the argument made in verses 1-11|, assuming our justification and urging exultant joy in Christ because of the present reconciliation by Christ's death and the certainty of future final salvation by his life. {As through one man} (\h“sper di' henos anthr“pou\). Paul begins a comparison between the effects of Adam's sin and the effects of the redemptive work of Christ, but he does not give the second member of the comparison. Instead of that he discusses some problems about sin and death and starts over again in verse 15|. The general point is plain that the effects of Adam's sin are transmitted to his descendants, though he does not say how it was done whether by the natural or the federal headship of Adam. It is important to note that Paul does not say that the whole race receives the full benefit of Christ's atoning death, but only those who do. Christ is the head of all believers as Adam is the head of the race. In this sense Adam "is a figure of him that was to come." {Sin entered into the world} (\hˆ hamartia eis ton kosmon eisˆlthen\). Personification of sin and represented as coming from the outside into the world of humanity. Paul does not discuss the origin of evil beyond this fact. There are some today who deny the fact of sin at all and who call it merely "an error of mortal mind" (a notion) while others regard it as merely an animal inheritance devoid of ethical quality. {And so death passed unto all men} (\kai hout“s eis pantas anthr“pous diˆlthen\). Note use of \dierchomai\ rather than \eiserchomai\, just before, second aorist active indicative in both instances. By "death" in strkjv@Genesis:2:17; strkjv@3:19| physical death is meant, but in verses 17,21| eternal death is Paul's idea and that lurks constantly behind physical death with Paul. {For that all sinned} (\eph' h“i pantes hˆmarton\). Constative (summary) aorist active indicative of \hamartan“\, gathering up in this one tense the history of the race (committed sin). The transmission from Adam became facts of experience. In the old Greek \eph' h“i\ usually meant "on condition that," but "because" in N.T. (Robertson, _Grammar_, p. 963).

rwp@Romans:8:26 @{Helpeth our infirmity} (\sunantilambanetai tˆi astheneiƒi hˆm“n\). Present middle indicative of \sunantilambanomai\, late and striking double compound (Diodorus, LXX, Josephus, frequent in inscriptions, Deissmann, _Light, etc._, p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and strkjv@Luke:10:40| in Martha's plea for Mary's help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late. {How to pray} (\to ti proseux“metha\). Articular clause object of \oidamen\ (we know) and indirect question with the deliberative aorist middle subjunctive \proseux“metha\, retained in the indirect question. {As we ought} (\katho dei\). "As it is necessary." How true this is of all of us in our praying. {Maketh intercession} (\huperentugchanei\). Present active indicative of late double compound, found only here and in later ecclesiastical writers, but \entugchan“\ occurs in verse 27| (a common verb). It is a picturesque word of rescue by one who "happens on" (\entugchanei\) one who is in trouble and "in his behalf" (\huper\) pleads "with unuttered groanings" (instrumental case) or with "sighs that baffle words" (Denney). This is work of our Helper, the Spirit himself.

rwp@Romans:13:9 @{For this} (\to gar\). For the article (\to\) pointing to a sentence see strkjv@8:26|, here to the quotation. The order of the commandments here is like that in strkjv@Luke:18:20; strkjv@James:2:11| and in B for strkjv@Deuteronomy:5|, but different from that of the Hebrew in strkjv@Exodus:20; strkjv@Deuteronomy:5|. The use of \ou\ with the volitive future in prohibitions in place of \mˆ\ and the imperative or subjunctive is a regular Greek idiom. {And if there be any other} (\kai ei tis hetera\). Paul does not attempt to give them all. {It is summed up} (\anakephalaioutai\). Present passive indicative of \anakephalaio“\, late literary word or "rhetorical term" (\ana, kephalaion\, head or chief as in strkjv@Hebrews:8:1|). Not in the papyri, but \kephalaion\, quite common for sum or summary. In N.T. only here and strkjv@Ephesians:1:10|. {Namely} (\en t“i\). See \to gar\ at the beginning of the verse, though omitted by B F. The quotation is from strkjv@Leviticus:19:18|. Quoted in strkjv@Matthew:5:43; strkjv@22:39; strkjv@Mark:12:31; strkjv@Luke:10:27; strkjv@Galatians:5:14; strkjv@James:2:8| it is called \basilikos nomos\ (royal law). {Thy neighbour} (\ton plˆsion sou\). \Plˆsion\ is an adverb and with the article it means "the one near thee." See on ¯Matthew:5:43|.

rwp@Romans:16:6 @{Mary} (\Marian\). Some MSS. have \Mariam\, the Hebrew form. The name indicates a Jewish Christian in Rome. Paul praises her toil. See strkjv@Luke:5:5|.

Bible:
Filter: String:

[pBiblx2]
Sun Jun 2 22:34:48 2024
pBiblx2 Field Wise Bible System Version 2.1.9 - GPL3 2009-2020